:,L  ;:y:;i'r.'-  •;•» 


LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 

PRINCETON,    N.    J. 
JoVnn      rl.     Krebs   33ona+*ion 


BX  9185  .B22  1855 

Baird,  Charles  Washington, 

1828-1887. 
Eutaxia 


E  U  T  A  X  I  A  , 


OB  THE 


PRESBYTEPJAN  LITUEGIES: 

HISTORICAL  SKETCHES. 


BY 


"AsD  this  I  speak  for  yonr  own  profit :  not  that  I  may  cast  a  snare  upon  yon,  bat  for  that 
which  is  comely."  1  Cob.  vii.  35. 


NEW  YORK  : 
M.    W.   DODD,    PUBLISHEPw, 

Brick  Church  Chapel,  City  Hall  Square. 

1855. 


0- 


Entered,  according  to  Act  of  Congress,  in  the  j-ear  1855,  by 

M.    W.    DODD, 

in  the  Clerk's  Office  of  the  District  Court  of  the  United  Sta,tes  for  the  Southern 
District  of  New  York, 


E.  0.  Jenkins,  Printer  and  Stereotyper, 
No.  26  Frankfort  Street. 


^CONTENTS. 

t 

Intkodtjction 1 

I. — Calvin  and  the  CiruKCH  of  Geneva 13 

II.— Calvin's  Last  Communion 43 

III.— Calvin's  Dailt  Offices 58 

rv. — The  Genevan  Litttbgt  in  Fbance  70 

V. — John  EInox  and  the  Chtjech  of  Scotland 91 

VI. — The  Fibst  Saceament  in  Scotland 115 

VII. — Teaces  of  the  Scottish  Litcegy 127 

VIII. — A  Conventicle  undee  Queen  Elizabeth 138 

IX.— Baxtee's  Eefoemed  Lituegt 159 

X.— The  Calvinibtio  Foems  in  the  Book  of  Common  Peatee 187 

XL— The  Eefoemed  Dutch  Lituegt 201 

XIL — ^Thb  Palatinate  Lituegt. 216 

XIIL — The  Dibectoet  of  Wobship  Eevised 228 

XIV.— Conclusion 245 


¥ 


"  DEBET  CNAQtTJ:QtIE  ECCLESiA  CUSTODIRE  RiTtTS  SUOS  :  SED 
ilECEPTOS  A  MAJORIBUS,  LONGOQUE  USU  PE^SCRIPTOS,  ET  LEGITI- 
MA  AUCTORITATE  APPKOBATOS.'^ 


EUTAXIA. 


INTRODUCTION. 


"If  the  Parson  were  ashamed  of  particularizing  in  these  things,  he  were  not 
fit  to  be  a  Parson ;  but  he  holds  the  Eule,  that  Nothing  is  little  in  Ghcfs  Ser- 
vice :  If  it  once  have  the  honor  of  that  Name,  it  grows  great  instantly." 

The  CotTNTBY  Pabson,  c.  xiv. 


To  ascertain  from  the  history  and  teachings  of 
the  Presbyterian  Church,  what  may  be  considered 
its  proper  theory  of  worship  ;  and  to  compare  that 
ideal  with  our  prevailing  practice  :  is  my  purpose 
in  the  following  researches.  I  have  chosen  for  their 
title  a  term  compendiously  designating  that  due  ob- 
servance of  decorum,  and  regard  to  comeliness  of 
word  and  action,  which  in  the  public  service  of 
God  I  seek  with  all  humility  to  advocate.  Gener- 
ically,  the  term  is  no  other  than  that  used  by  the 
Apostle,  in  his  command,  "  Let  all  things  be  done 
decently  and  in  order;"*  a  precept  affording  suffi- 

*  1  Cor.  XrV.  40.  Evox'>]lJ'6v(og  koI  Kara  rd^iv. 


2  EUTAXIA. 

cient  warrant  for  the  discussion  upon  whicli  I  have 
presumed  to  enter. 
1  \/    The  scriptural  idea  of  public  worship  is  clearly 
that  of  a  service  prescribed  in  its  various  parts  and 
features,  but/ree  in  the  filling  up  of   these  general 
outlines.    The  observance  of  the  Lord's  Day  by  at- 
tendance upon  religious  ministrations ;    participa- 
tion in  the  sacraments ;  the  singing  of  psalms,  and 
hymns,  and  spiritual  songs ;  the  reading  of  Scrip- 
ture ;  and  the  making   of  supplications,  prayers, 
intercessions,  and  thanksgiving  :  these  are  all  mat- 
ters of  direct  Divine  appointment.     But  apart  from 
these,  there  are  considerations  of  propriety  and  taste, 
as  to  the  form  and  manner  of  discharging  the  re- 
quired duties,  which,  although  important  and  worthy 
of  careful  attention,  the  Apostles  seem  to  have  left, 
with  a  few  general  directions  like  that  given  to  the 
Corinthian  Church,  for  individual  or  ecclesiastical 
adjustment ;   considerations  of  comeliness  and  de- 
corum, appropriately  to  be  settled  in  accordance  with 
the  peculiar  circumstances  under  which  they  might 
severally  come  up.     To  this  category  belongs,  un- 
questionably, the  subject  of  the  choice  of  language 
to  be  used  in  the  services-  of  public  devotion. 

It  has  been  the  wisdom  of  the  Presbyterian  Church 
to   follow    strictly   this   scriptural    and.  Apostolic 


IXTilODUCTION.  3 

method  :  imposing  as  duties,  only  sucli  acts  and  ordi- 
nances of  worship  as  are  of  Divine  appointment ; 
and  leaving  in  a  great  measure  to  individual  choice 
the  selection  of  words  employed  in  their  perform- 
ance. The  Directory  of  Worship,  set  forth  by 
the  Assembly  at  AVestminster,  and  adopted  by  our 
Mother  Church  as  one  of  her  standards,  contains 
such  regulations,  referring  to  all  the  parts  of  Divine 
service ;  minutely  and  definitely  prescribing  the 
topics  of  prayer,  their  sequence  and  proportions ; 
in  fact,  embracing  all  the  themes  of  worship,  without 
rigid  confinement  to  set  words  and  phrases.  This 
Director}^,  the  laborious  production  of  the  ablest 
divines  of  the  period,  is  all  that  our  Church  has  en- 
joined as  a  matter  of  strict  requisition  upon  her 
ministers  and  people ;  leaving  entire  liberty  in  re- 
spect to  the  language  that  shall  embody  and  express 
these  prescribed  topics.  But  it  is  quite  evident,  at 
the  same  time,  that  however  this  Directory  of  Wor- 
ship may  meet  the  aim  of  our  Church  in  regard  to 
the  performance  of  religious  rites,  and  exactly  cor- 
respond with  inspired  precept  and  primitive 
practice,  it  does  not  meet  all  the  wants  of  public 
devotion,  nor  answer  all  the  ends  of  an  aid  to  public 
prayer.  It  defines  and  arranges  the  parts  of  Di- 
vine service ;  but  it  does  not  furnish  forms  of  Ian- 


4  EUTAXIA. 

guage  suitable  for  their  expression.  The  need  of 
assistance  to  the  minister  in  conducting,  and  to  the 
people  in  following  oral  supplications,  is  not  sup- 
plied by  a  work  whose  whole  object  is  to  state  and 
describe  the  constituent  elements  of  worship.  There 
is  a  necessity  palpable  and  widely  felt,  for  some- 
thing more  than  this,  to  meet  the  exigencies  of  the 
case. 

Does  the  Presbyterian  Church  allow  or  contem- 
plate any  such  subsidiary  provision  for  the  cele- 
bration of  public  worship?  Are  her  ministers 
interdicted  the  use  of  sound  and  well-conceived 
formularies  ;  and  are  they  shut  up  to  the  necessity 
of  original  composition  for  the  most  solemn,  diffi- 
cult, and  trying  function  of  their  office,  without 
even  the  right  of  previous  preparation  for  the  task  ? 
There  is  in  the  Church  of  Christ  a  rich  and  copious 
literature  of  devotion,  accumulated  by  the  consecrated 
labors  of  many  ages.  Holy  men  of  prayer  have 
been  gifted  at  some  periods,  as  few  can  clahn  to  be 
now,  with  elevation  of  thought  and  language  neces- 
sary for  the  adequate  expression  of  devout  feeling. 
The  period  of  primitive  zeal  produced  such  minds. 
The  period  of  reformation  in  the  Church  brought 
out  others.  Are  we,  in  less  favored  days,  debarred 
from  the  fruits  of  these  high  spiritual  endowments  ? 


INTRODUCTION.  5 

Do  ecclesiastical  rules  exclude  us  from  the  use  of 
the  best  liturgical  compositions,  and  force  us  to  rely 
on  our  individual  resources  of  conception,  however 
crude,  and  meagre,  and  immature  we  may  find 
them? 

Such  is  undoubtedly  the  popular  conception  of 
the  matter  ;  and  the  fact  of  its  general,  if  not  uni- 
versal prevalence,  has  led  me  to  attempt  an  exhi- 
bition of  the  true  theory,  and  the  normal  practice  of 
our  Church  in  this  particular.  It  will  be  my  object  i 
to  demonstrate,  first,  That  the  principles  of  Presb}^- 
terianism  in  nowise  conflict  with  the  discretionary 
use  of  written  forms  ;  and  secondly.  That  the  prac- 
tice of  Presbyterian  churches  abundantly  warrants 
the  adoption  and  the  use  of  such  forms. 

The  principles  of  our  Church,  in  regard  to  public 
worship,  are  easily  gathered  from  her  standards,  and 
from  the  opinions  of  those  who  are  considered  the 
ablest  and  most  authentic  exponents  of  those  stand- 
ards. It  might  be  inferred,  from  the  common  no- 
tion of  her  antipathy  to  all  preconceived  forms, 
that  our  Church  expressly  and  strongly  condemns 
their  use.  Ko  such  prohibition  occurs  in  her  stand- 
ards. There  is  rather  a  studious  avoidance  of  any- 
thing like  this  condemnation  ;  resembling  the  tone 


6  EUTAXIA. 

of  one  wlio  cautiously  refrains  from  censuring  her 
own  past  action,  however  it  may  differ  from  her 
present  habits. 

The  Directory  of  Worship  reprobates,  indeed, 
the  ^''confining'''  of  ministers  to  set  or  fixed  forms ; 
but,  far  from  discouraging  preparation,  it  recom- 
mends the  "  reading  of  the  best  writers  on  the  sub- 
ject." The  language  of  our  theologians  is  yet  more 
clear  and  unmistakable:  "We  are  very  far  from 
pronouncing,  or  even  thinking,"  says  a  venerated 
divine,  recently  deceased,  "  that  it  is  unlawful  to 
conduct  prayer,  either  public  or  private,  by  a  form. 
We  should  deem  such  a  sentence  or  opinion  alto- 
gether erroneous.  There  is  no  reason  to  doubt  that 
many  a  truly  fervent  and  acceptable  prayer  has 
been  offered  in  this  manner.  Some  of  the  most  ex- 
cellent men  that  ever  adorned  the  Church  of  Christ 
have  decisively  preferred  this  method  of  conducting 
the  devotions  of  the  sanctuary,  and  have  no  doubt 
found  it  compatible  with  the  most  exalted  spirit  of 
prayer.  We  only  contend  that  such  forms  are  not 
indispensable,  as  some  contend,  to  orderly  and  edi- 
fying prayer.  .  .  .  And  that  to  impose  forms 
of  prayer  at  all  times,  and  upon  all  persons  who 
publicly  minister  in  holy  things,  and  to  confine  them 


INTRODUCTION.  7 

to  the  use  of  such  forms,  is  bv  no  means  either  de- 
sirable  or  wise."* 

From  another  and  equally  authoritative  source,  I 
gained  a  similar  opinion :  "Not  condemning  either 
the  principle  or  use  of  a  Liturgy,  the  Presbyterian 
Church,  nevertheless,  from  a  conviction  that  the 
practice  of  confining  ministers  to  set  or  fixed  forms 
of  prayers  for  public  worship,  derives  no  warrant 
from  the  spirit  and  examples  of  the  word  of  God, 
nor  from  the  practice  of  the  Primitive  Church  ;  and 
that  it  is,  moreover,  unprofitable,  burdensome  to 
Christian  liberty,  and  otherwise  inexpedient,"  disap- 
proves of  such  restrictions ;  but  she  has,  at  the  ^ 
same  time,  made  such  provisions  in  her  '  Directory' 
for  the  service,  that  it  may  be  performed  with  dig- 
nity and  propriety,  as  well  as  profit,  to  those  who 
join  in  it,  and  that  it  may  not  be  disgraced  by  mean, 
irregular,  or  extravagant  effusion s."f 

As  it  respects  the  existence  of  authorized  forms 

*  The  Rev.  Samuel  Miller,  D.D.,  late  Professor  of  Ecclesi- 
astical History  in  the  Theological  Seminary  of  the  Presbyte- 
rian Church,  in  his  work  on  "Public  Prayer,''  pp.  138-9. 

t  Rev.  John  M.  Krebs,  D.D.,  Permanent  Clerk  of  the 
General  Assembly  of  the  Presbyterian  Church,  in  an  article 
contributed  to  a  "History  of  the  Religious  Denominations  in  the 
United  States,  by  J.  D.  Rupp."     Philad.,  1814  :  pp.  564^6. 


8  EUTAXIA. 

of  worship  in  the  Presbyterian  Church,  it  will  be 
my  aim  to  show,  that  the  idea  of  a  Liturgy  has  not 
been  foreign  to  our  system  ;  that  at  various  periods, 
forms  of  this  nature  have  been  drawn  up  and  used ; 
that  previous  to  the  date  of  the  Westminster  As- 
sembly, there  prevailed  in  Scotland  an  order  of 
worship  liturgical  in  its  character,  which,  indeed, 
has  never  been  officially  abrogated ;  and  that  the 
authorship  of  those  forms  is  to  be  ascribed  to  no 
meaner  sources  than  our  own  great  Eeformers, 
Knox  and  Calvin,  the  founders  of  modern  Presby- 
terianism. 

And  here  let  me  define  the  meaning  of  the  term 
^'  Liturgy"  when  used  in  a  Presbyterian  sense.  The 
churches  of  the  Eeformation  have  treated  the  subject 
of  public  worship  according  to  four  different 
methods. 

The  first  is  that  of  an  imposed  ritual,  responsive 
in  its  character,  and  prescribed  to  the  minister  and 
people  for  their  common  use.  Such  is  the  practice 
of  the  Anglican  and  Lutheran  communions. 

Another  method  is  that  of  a  discretionary  ritual, 
not  responsive,  and  supplied  to  the  minister  alone,* 

*  In  France  and  Switzerland,  but  few  copies  of  the  Liturgies 
in  use  are  printed,  and  they  are  to  be  procured,  as  a  general 
thing,  only  by  ministers. 


INTRODUCTION.  9 

for  his  guidance  as  to  the  matter  and  manner  of 
worship ;  leaving  freedom  of  variation,  as  to  the 
latter,  according  to  his  judgment.  Such  was  the 
usage  of  the  Church  of  Scotland,  for  the  first  cen- 
tury of  her  existence ;  such  is  the  practice  of  every 
Reformed  Church  on  the  Continent  of  Europe  at 
the  present  time ;  and  such  was  the  plan  proposed 
by  Rodgers,  Green,  and  other  of  our  American 
divines,  at  the  period  of  the  organization  of  our 
Church  in  this  country. 

The  third  method  is  that  of  a  rubrical  provision ; 
consisting  of  directions  without  examples ;  indicat- 
ing the  subjects,  but  omitting  the  language  of  prayer. 
Of  this  character  was  the  Directory  composed  by 
the  Westminster  Assembly,  and  adopted  by  our 
Church. 

And  the  fourth  method,  if  such  we  may  call  it, 
is  that  of  entire  freedom^  as  respects  both  subject  and 
language ;  leaving  all  to  the  option  of  the  minister. 
Perhaps  no  denomination  has  followed  this  course, 
since  the  days  of  the  old  Independents,  who  opposed 
even  the  introduction  of  a  Directory  of  Worship, 
as  hampering  the  liberty  of  the  individual.* 

*  Hetherington's  History  of  the  Westminster  Assembly  of 
Divines,  c.  III.     Neale's  History  of  the  Puritans,  vol.  11. 
The  same  view  was  taken  by  Milton,  whose  dislike  for 
1* 


10  EUTAXIA. 

It  is  only  tlie  second  and  third  of  the  four 
methods  here  indicated  that  will  be  embraced  by  our 
remarks;  those  usages  between  which  the  practice  of 
our  own  Church  has  been  divided :  the  former  being 
,  her  ancient  custom,  the  latter  the  more  modern.  Be 
it  understood  that  where  occasion  leads  us  to  allude 
to  the  comparative  merits  of  liturgical  and  rubrical 
forms,  we  shall  speak  only  of  those  two  methods 
which  have  been  equally  approved,  honored,  and 
practised  in  our  own  Church.  We  have  nothing 
to  do,  by  way  of  recommending  or  denouncing,  with 
the  first  of  these  methods :  an  imposed,  prescriptive 
Liturgy,  admitting  of  no  variation.  Our  Church 
knows  nothing  of  such  custom,  and  therefore  it 
will  fall  outside  of  the  range  of  our  observations. 

There  exists  among  us  a  strong  and  justifiable 
feeling,  which  I  would  be  the  last  to  weaken, 
opposed  to  the  borrowing  of  forms  and  ceremonies 
alien  from  our  ecclesiastical  spirit.  The  dignity  of 
our  Church,  to  say  nothing  of  individual  self-respect, 
would  suffer  by  such  an  imitation.  We  may  not 
censure  the  practices  of  other  communions ;  jet  the 
fact  that  they  are  heterogeneous  to  our  own  system 
forbids  their  introduction.      The  spirit  of  Jenny 

Presbyterianism  was  almost  as  marked  as  his  hatred  of  Prelacy. 
See  the  "  Answer  to  Eikon  Basilike,"  c.  XYI. 


INTRODUCTION.  11 

Geddes  is  yet  alive,  and  would  be  apt  to  resent  no 
less  resolutely,  though  doubtless  in  a  fashion  more 
accordant  with  the  times,  the  attempt  to  foist  strange 
ceremonies  upon  our  simple  worship.  But  if,  on 
the  other  hand,  it  appear  reasonable  to  hope  that 
those  wants  which  are  deeply  felt  and  widely 
acknowledged  among  us,  in  regard  to  the  public 
services  of  our  churches  at  the  present  day,  may  be 
supplied  by  a  return  to  our  own  ancient  and 
venerable  customs ;  by  a  resumption  of  that  which 
has  been  long  forsaken,  yet  remains  admirable  and 
excellent  still: — Is  it  asking  too  much  when  we 
claim  for  these  heir-looms  of  the  past  a  careful  and 
candid  consideration  ? 

"  The  ministers  and  members  of  the  Presbyterian 
Church,"  says  a  late  excellent  writer,  "  have  reason 
to  be  thankful  that  they  belong  to  a  body  which  is 
not  restrained  by  any  secular  power  from  making 
such  improvements  in  their  system  of  worship  as 
the  word  of  God  and  more  ample  experience  may 
dictate.  .  .  Whatever  is  most  agreeable  to  the 
word  of  God,  and  most  edifying  to  the  Body  of 
Christ,  we  are,  happily,  at  full  liberty  to  introduce, 
and  progressively  to  modify."* 

*  Miller  on  Public  Prayer,  p.  40, 


12  EUTAXIA. 

There  are  favored  spirits,  to  whom  the  want  of 
help  in  the  language  of  devotion  is  unknown. 
Endowed  with  a  spiritual  fluency,  akin  to  the  free 
utterance  of  a  disembodied  state,  they  pour  forth 
in  unpremeditated  strain 

"  The  gushing  thoughts  that  struggle  to  have  way." 

These  are  the  gifted  sons  of  the  Church :  for  them 
nothing  herein  contained  is  meant.  Let  them  pass 
by,  without  rebuke,  the  means  which  they  do  not 
require ;  charitably  conceding,  that  there  may  be 
sincerity  among  less  fortunate  worshippers,  whose 
unready  thought  and  slow  speech  justify  them  in 
borrowing  suggestions  and  expressions  from  others. 

Under  the  convenient  cloak  of  an  anonym,  I 
shall  not  profit  by  concealment  to  send  forth  a 
voice  of  authority.  Should,  however,  this  slight 
work  of  mine,  whose  researches  have  been  their  own 
reward,  happily  catch  the  eye  and  enlist  the  mind 
of  one  whose  position  and  talents  may  fit  him  for 
the  attempt,  I  cannot  doubt  that  in  making  known 
the  forgotten  worship  of  our  fathers — ^the  prayers 
that  have  nourished  the  faith  of  generations,  that 
have  breathed  from  the  lips  of  martyrs,  that  have 
hallowed  the  caves  and  deserts  of  persecution — ^he 
will  perform  a  task  acceptable  to  the  God  of  our 
fathers,  and  thankworthy  to  the  Church. 


I. 


CALVIN  AND   THE   CHURCH   OF   GENEVA. 

"Inward  truth  of  heart  alone,  is  what  the  Lobd  requires.  Exercises  super- 
added are  to  be  approved,  so  far  as  they  are  subservient  to  Truth,  useful  in- 
citements, or  marks  of  profession  to  attest  our  faith  to  men.  Nor  do  we 
reject  things  tending  to  the  preservation  of  Order  and  Discipline.  But  when 
consciences  are  put  under  fetters,  and  hound  by  religious  obligations,  in  matters 
in  which  God  willed  them  to  be  tree,  then  we  must  boldly  protest,  in  order 
that  the  worship  of  God  be  not  vitiated  by  human  fictions." — Calvtn. 

Geneva  was  already  free  from  tlie  burden  of  the 
Komisli  ceremonial,  when  Calvin  came  to  take  up 
his  abode  in  that  city.  This  fact  must  be  borne  in 
mind,  while  we  endeavor  to  appreciate  the  labors 
of  that  Eeformer,  in  reconstructing  the  worship  of 
his  Church.  A  more  impetuous  champion  of  the 
cause  had  preceded  him,  sweeping  away  every 
vestige  of  superstition,  with  much  besides  that  was 
indifferent  and  harmless,  from  the  service  and  the 
garniture  of  the  churches.  The  arrangement  was 
doubtless  providential.  Before  Calvin  could  build 
up  the  Christian  edifice,  Farel  was  needed  to  pull 
down  the  altars  of  idolatry. 


14         ,  EUTAXIA. 

William  Fare!  was  the  iconoclast  of  the  Swiss 
Eeformation.  Already  had  he  performed  a  task 
of  Augean  purification  in  several  towns  of  the  re- 
public, displaying  energy  and  intrepidity  such  as 
no  opposition  could  withstand.  Thus  at  Neufchatel, 
in  the  coui'se  of  a  few  days  he  removed  every  trace 
of  the  offensive  ritual,  drove  away  or  brought  over 
all  the  priests,  and  converted  or  silenced  the  masses 
of  the  population.  Having  thoroughly  purged  the 
Cathedral  of  that  city  from  all  Eomish  adornments, 
and  substituted  for  the  high  altar  two  tables  of 
communion,  he  placed  upon  them  the  bread  and 
wine  of  the  sacrament ;  and  then  mounting  a 
pulpit,  exclaimed  to  his  astonished  audience,  as  he 
j)ointed  to  the  transformation :  "  This  is  the  service 
your  Father  requires,  that  you  should  worship  Him 
in  spirit  and  in  truth ;  for  the  Father  seeketh  of 
you  none  other  worship  than  this."* 

At  Aigle,  at  Lausanne,  this  fearless  preacher  of 
the  Gospel  accomplished  a  similar  work.  The  turn 
of  Greneva  came  at  length.  That  city,  notorious  for 
dissoluteness  of  manners  and  superstition  of  creed, 
overrun  with  priests  and  nuns,  crowded  with 
taverns,  resounding  with  merriment  and  debauch, 

*  Le  Chroniqueur,  Recueil  historique,  1535-6.     Lausanne, 
1836,  p.  144. 


CALVIN — CHURCH   OF   GENEVA.  15 

was  to  become  the  residence  of  grave  and  severe 
reformers,  the  capital  of  Protestant  Europe,  a  model 
of  order  and  virtue  for  the  world. 

The  Keformation  at  Geneva  had  spread  widely 
among  the  people,  before  its  magistrates  could  be 
persuaded  to  yield  to  the  movement.  Farel,  for 
some  months  after  his  arrival,  was  refused  permis- 
sion to  preach  in  the  more  important  churches,  and 
was  obliged  to  hold  his  meetings  in  a  suburb  of  the 
town.  But  on  the  8th  of  August,  1635,  impatient 
at  the  delay  of  their  magistrates,  the  people  assem- 
bled in  great  numbers  at  the  Cathedral,  rang  the 
bells,  and  sent  for  the  preacher  of  the  Gospel. 
Farel  came,  nothing  loth,  ascended  the  puljDit,  and 
preached.  It  was  the  first  triumph  of  the  Eefor- 
mation  in  Geneva.  No  sooner  did  this  audacious 
act  come  to  the  ears  of  the  magistrates,  than  they 
summoned  the  offender  before  them.  When  asked 
how  he  dared  to  occupy  that  pulpit  contrary  to  the 
injunction  of  the  authorities,  Farel  answered,  with 
a  bold  countenance:  "I  am  astonished  that  you 
should  put  such  a  question  to  me.  Know  you  not, 
that  what  I  did  was  a  holy  duty,  acceptable  to  God 
and  agreeable  to  his  Gospel  ?"  The  magistrates,  em- 
barrassed by  such  a  reply,  remanded  the  preacher 
to  appear  before  them  on  the  following  day. 


16  EUTAXIA. 

But  meanwhile,  a  band  of  little  children  were 
bringing  to  naught  the  counsels  of  the  wise.  While 
the  priests  at  St.  Peter's  were  engaged  at  vespers  in 
singing  the  CXIVth  Psalm,  in  Exitu  Israel^  these 
children,  of  their  own  accord,  set  up  an  outcry  of 
shouts  and  screams  to  mimic  the  chanting  of  the 
priests.  A  few  Protestants  who  were  present  caught 
the  idea,  and  rushing  with  these  young  reformers 
into  the  choir,  broke  down  the  altar  and  the  images, 
and  dispersed  the  officiating  priests.  ' '  The  children, ' ' 
says  an  old  chronicler,  "began  to  run  and  skip 
about,  carrying  these  little  idols  in  their  arms,  and 
crying  out  with  joyous  voices  to  the  people  who 
had  gathered  in  front  of  the  church,  *  We  have  got 
the  gods  of  the  priests ;  will  you  have  some  ?'  And 
they  threw  them  after  the  passers-by.""^ 

Farel,  with  his  fellow-laborers,  was  now  free  to 
proclaim  the  Gospel,  and  institute  the  pure  worship 
of  God.  But  the  religious  services  which  they 
proceeded  to  establish  were  of  the  most  plain  and 
bald  simplicity.  Preaching  was  almost  the  only 
function  performed  in  the  churches.  Sermons  were 
delivered  in  abmidance  :  on  week-days,  at  six  in  the 

■^  Le  Chroniqueur,  etc.,  p.  135.  See,  also,  an  interesting 
volume  of  sketches  entitled  Farel,  Froment,  Viret,  by 
Cheneviere  :  Geneva,  1835,  p.  192. 


CALVIN — CHURCH   OF   GENEVA.  17 

morning;  on  Sundays,  at  four,  "for  the  conven- 
ience of  servants,"  and  twice  again  in  the  course  of 
the  day.  Attendance  on  these  services  was  made 
compulsory,  and  fines  were  imposed  on  such  as  ab- 
sented themselves  from  church.* 

Geneva  thus  far  had  neither  Confession  of  Faith 
nor  Order  of  Worship.  Farel  was  not  the  man  to 
supply  this  want.  All  that  he  did  towards  the  per- 
formance of  Divine  service,  was  to  set  the  Apostles' 
Creed  and  Ten  Commandments  to  music,  and  cause 
them  to  be  sung  by  the  congregation.  At  the 
beginning  of  his  sermons  he  was  in  the  habit  of 
pronouncing  the  Lord's  Prayer,  and  sometimes  a 
brief  extemporaneous    supplication.      But  as  yet 

*Extraits  des  Registres  du  Conseil  d'Etat;  quoted  in  LeJu- 
hile  de  la  Reformation.    Geneva,  1835,  p.  244. 

"  The  8th  September  [1535],  Master  William  Farel  entered, 
and  made  a  remonstrance,  giving  a  written  notice,  whereupon 
it  was  determined,  that  because  the  writings  of  the  said  William 
are  so  godly,  there  shall  be  preaching  at  six  in  the  morning  at 
the  Church  of  St.  Germain,  whither  the  Councillors  should  be 
obliged  to  come,  in  order  that  they  might  repair  at  seven  o'clock 
to  the  Council.  It  was  also  determined  that  J.  Balard  be  sent 
for  ;  and  should  he  refuse  to  go  to  hear  preaching,  that  he  be 
imprisoned,  and  conducted  every  day  to  hear  it.  It  was  like- 
wise resolved  that  the  same  thing  be  done  in  regard  to  all 
others." 


18  EUTAXIA. 

neither  psalm-book  nor  liturgy  assisted  the  devo- 
tions of  the  faithful. 

When,  therefore,  in  1536,  Calvin  came  to  the  city 
of  his  adoption,  he  found  the  way  clear  to  inaugu- 
rate a  pure,  solemn,  and  scriptural  mode  of  worship, 
such  as  might  be  deduced  from  the  doctrine  of  rev- 
elation and  the  example  of  Apostolic  times.  In 
fact,  no  other  course  was  practicable  but  such  a  re- 
turn to  primitive  usage.  IN^othing  remained  of  the 
Eomish  ritual  to  correct  and  improve.  All  had 
been  abolished  that  might  otherwise  have  served  as 
the  frame- work  of  an  expurgated  service.  Popular 
prejudice  was  ready  to  assail  the  slightest  appear- 
ance of  a  resumption  of  repudiated  forms.  The 
moderation  which  vv'as  so  striking  a  feature  of  Cal- 
vin's character,  might  have  led  him  to  retain  many 
excellencies  of  the  ancient  worship,  omitting  only 
what  was  corrupt  ^nd  useless.  We  have  reason  to 
believe  that  such  would  have  been  his  natural  course. 
That  he  could  discriminate  impartially  between  the 
substance  and  the  superadditions  of  manj^  of  the 
Romish  practices,  is  clear  to  any  student  of  his  writ- 
ings,* But  the  case  would  not  allow  such  discrimina- 

*  Thus  we  find  him  favorable  to  the  rite  of  confirmation. 
*'  We  should  like,"  he  says, "  to  see  that  rite  everywhere  restored 
by  which  the  young  are  presented  to  God,  after  giving  forth  a 


CALVIN — CHURCH   OF   GENEVA.  19 

tion,  and  the  course  which  he  adopted  was  obviously, 
under  the  circumstances,  most  wise  and  prudent. 

The  ritual  of  Calvinism,  like  its  creed,  was  found-  i>V 
ed,  therefore,  on  the  theory  of  a  simple  return  to  the 
scriptural  and  primitive  pattern.  Differing  from  the 
systems  of  Luther  and  Cranmer,  it  lost  sight  com- 
pletely of  all  practices  which  had  originated  in  a 
less  remote  antiquity ;  it  left  the  missal  and  the 
breviary  among  the  rubbish  of  ''idolatrous  gear" 

confession  of  their  faith.    This  would  not  be  an  unbecoming 
approval  of  their  Catechism." — Tracts,  Yol.  III.,  p.  288. 

The  practice  of  auricular  confession  he  desired  to  see  modi- 
fied, not  entirely  done  away  with.  "  I  have  often  told  you," 
he  writes  to  Farel,  "  that  I  should  have  thought  it  unwise  to 
abolish  confession  in  our  churches,  unless  the  rite  which  I  have 
lately  introduced  be  established  in  its  place."  This  custom  was 
that  of  a  personal  and  private  interview  of  communicants  with 
the  pastor,  previous  to  each  sacramental  occasion.  It  does 
not  appear  that  Calvin  succeeded  in  enforcing  this  duty  to  any 
great  extent.  Indeed,  he  himself  observes  in  the  same  connec- 
tion :  "  It  is  no  new  thing  that  pious  souls  should  fear  our 
falling  back  into  superstition,  whenever  they  hear  of  our  estab- 
lishing anything  that  has  even  a  remote  simUarity  to  Popish 
inventions.  Although  I  cannot  expel  these  doubts  from  their 
minds,  for  we  have  not  the  means  of  doing  so,  I  may  express 
the  wish  that  they  may  be  somewhat  careful  to  separate  the 
good  wheat  from  the  chaff  and  tlie  tares'' — Henry's  Life  of  Cal- 
vin, I.,  142. 


20  EUTAXIA. 

swept  out  from  its  renovated  cliTirclies ;  refusing  to 
tamper  with,  tlie  complications  of  a  corrupt  cere- 
monial, wliose  forms  had  long  enough,  weighed 
upon  and  wearied  the  souls  of  men.  It  went  back 
for  authority  and  inspiration  to  the  law  and  to  tlie 
testimony  of  God. 

Calvin's  form  of  worship  is  distinguished  by  a 
plain  and  logical  structure.  The  several  acts  of  de- 
votion follow  in  progressive  series,  commencing 
with  those  which  are  more  primary  and  preparative, 
and  culminating  in  the  highest  exercises  of  adora- 
tion and  faith.  This  systematic  character  places  it 
in  marked  contrast  with  other  formularies,  taken 
from  the  old  mass-books ;  the  proper  order  and  con- 
nection of  whose  parts  it  is  sometimes  difficult  for 
a  mind  not  educated  in  their  use  to  discover. 

In  Calvin's  service  for  the  morning  of  the  Lord's 
Day,  the  reading  of  a  portion  of  the  Holy  Scrip- 
tures, with  the  Ten  Commandments,  is  made  intro- 
ductory to  the  prayers.  When  this  reading,  per- 
formed by  a  clerk,  is  finished,  the  minister  enters 
the  desk,  and  begins  with  a  sentence  of  invocation ; 
then  calling  the  people  to  accompany  him  in  prayer, 
he  proceeds  to  the  confession  of  sins,  and  supplica- 
tion for  grace.    This  ended,*  the  congregation  unite 

*  Here  would  naturally  come  a  declaration  of  forgiveness, 


CALVIN— CHUECH   OF   GENEVA.  21 

in  praise,  singing  one  of  the  Psalms  of  David. 
Then,  the  minister  having  prayed  again,  invoking 
the  Divine  favor,  begins  the  sermon.  This  exercise, 
which  is  a  spiritual  instruction,  forming  part  of  the 
service  of  Divine  worship,  prepares  the  way  for  the 
prayer  of  intercession  which  follows  it,  and  which 
is  the  longest  of  these  forms  ;  and  the  whole  is  ter- 

such  as  that  in  the  Anglican  ritual ;  and  so  Calvin  designed  : 
but  the  prejudices  of  the  times  prevented  the  insertion  of  this 
feature.  "  There  is  none  of  us,"  says  he,  "  but  must  acknow- 
ledge it  to  be  very  useful  that,  after  the  general  confession,  some 
striking  promise  of  Scripture  should  follow,  whereby  sinners 
might  be  raised  to  the  hopes  of  pardon  and  reconciliation.  And 
I  would  have  introduced  this  custom  from  the  beginning,  but 
some  fearing  that  the  novelty  of  it  would  give  offence,  I  was 
over  easy  in  yielding  to  them,  so  the  thing  was  omitted,  and 
now  it  would  not  be  seasonable  to  make  any  change  ;  because 
the  greatest  part  of  our  people  begin  to  rise  up  before  we  come 
to  the  end  of  the  confession."  Therefore  he  advises  those 
he  writes  to,  whilst  they  had  it  in  their  power,  to  accustom 
their  people  to  an  absolution,  as  well  as  a  confession. — Epist. 
de  Quibiisd.  Eccles.  Ritib.  p.  206.  Bingham,  Works,  11.,  762. 
Although  omitted,  for  the  above  reasons,  in  the  Genevan 
Liturgy,  this  absolution  must  have  been  inserted  in  Calvin's 
Liturgy  of  Strasburg,  since  it  is  from  that  formulary  that  the 
absolution  in  the  Book  of  Common  Prayer  was  taken. 

To  some  extent,  this  usage  was  introduced  into  the  French 
churches,  upon   Calvin's  advice ;    as  we  learn  from  a  canon 


22  EUTAXIA. 

minated,  unless  the  Communion  be  administered, 
with  the  Lord's  Prayer,  the  Creed,  and  the  Benedic- 
tion. 

Respecting  the  degree  of  strictness  with  which 
these  forms  of  worship  should  be  observed,  Calvin's 
design  evidently  was,  that  no  deviation  be  allowed 
from  those  parts  which  are  prescribed.'^  For  volun- 
tary and  extemporaneous  prayer  he  makes  express 
provision,  in  the  prayer  before  the  sermon,  and  in 

passed  at  the  second  General  Synod,  Paris,  1565  :  "  That  such 
churches  as  were  accustomed  upon  sacrament  days,  or  other  Sab- 
baths, after  the  confession  of  sins,  to  pronounce  a  general  abso- 
lution, may,  if  they  please,  continue  in  it :  but  where  this  cus- 
tom is  not  introduced,  the  Synod  adviseth  the  churches  not  to 
admit  it,  because  of  the  dangerous  consequences  which  may  en- 
sue."— Quick's  Sijnodicon :  London,  1692  :  Can.  4. 

*  "  As  to  what  concerns  a  form  of  prayer  and  ecclesiastical 
rites,"  says  he,  in  a  letter  to  the  Protector  Somerset,  "  I  highly 
approve  of  it  that  there  be  a  certain  form,  from  which  the  min- 
isters be  not  allowed  to  vary :  That  first,  some  provision  be 
made  to  help  the  simplicity  and  unskilfulness  of  some  ;  secondly, 
that  the  consent  and  harmony  of  the  churches  one  with  another 
may  appear  ;  and  lastly,  that  the  capricious  giddiness  and  levity 
of  such  as  affect  innovations,  may  be  prevented.  To  which 
end  I  have  shewed  that  a  Catechism  will  be  very  useful.  There- 
fore there  ought  to  be  a  stated  Catechism,  a  stated  form  of 
prayer,  and  administration  of  the  sacraments." — Calvin,  Ejp.  ad 
Protector.  AngL,  p.  41.   Bingham,  II.,  p.  747. 


CALVIX — CHURCH   OF   GENEVA.  2S 

the  daily  service.  His  views  are  therefore  correctly 
rendered  by  the  excellent  Yinet,  who  says :  "  There 
are  good  reasons  why  the  minister  onght  to  abstain 
from  introducing  changes  of  his  own  into  the  wor- 
ship of  God,  except  in  cases  of  real  necessity,  such 
as  private  or  public  calamities.  The  minister  is 
bound  to  the  Liturgy,  Avhich  belongs  not  to  him, 
but  is  the  utterance  of  the  congregation,  to  which 
he  does  but  lend  his  own  individual  voice."* 

The  simplicity  upon  which  this  ritual  Avas  framed, 
pervaded  also  the  manner  of  its  celebration.  The 
churches  of  Geneva  had  been  stripped  of  all  their 
ancient  garniture;  no  symbol  of  worship  remained 
except  the  Cross,  which  for  some  years  was  suffered 
to  stand  on  the  towers  of  the  churches.f     The  altar 

*  Theologie  Pastorale,  p.  221. 

f  Registres  du  Conseil  d'Etat  a  Geneve,  1556.  Chroniques 
de  Roset,  in  the  Library  of  Geneva,  VI.,  9.  Le  Jvhile  de  la 
Reformation :  Geneva,  1835,  p.  93.  *'  On  the  summit  of  the 
tower  of  St.  Peter's  there  was  yet  standing  a  large  cross  sur- 
mounting a  gilded  ball  of  copper,  upon  which  God  sent  a 
thunderbolt  on  the  12th  of  August  [155G],  at  about  nine 
o'clock  in  the  forenoon,  the  lords  being  seated  at  Council.  The 
lightning  made  in  the  said  ball  a  couple  of  holes,  of  the  length 
of  two  fingers  ;  then  went  down  by  the  stem  of  the  cross  to  the 
belfry,  which  was  roofed  with  tin,  and  burned  it  down  to  the 
clock.    Then  was  it  seen  that  ten  brave  fellows  attacked  this 


24  EUTAXIA. 

was  replaced  by  a  Communion-table ;  the  baptismal 
fonts  were  at  first  removed,  thongli  afterwards 
restored;*  the  prayers  were  said,  and  the  Bible 
read,  from  the  pulpit.f  Instead  of  variegated  vest- 
fire  with  extraordinary  hardihood ;  for  the  burning  sparks 
rained  down  on  their  heads,  and  the  height  and  difficulty  of  the 
place  must  needs  have  precipitated  them  down,  if  God  had  not 
marvellously  preserved  them,  as  he  did  also  the  whole  city  ;  for 
the  powder-magazine  stood  not  five  feet  beyond  the  fall  of  the 
sparks,  which  as  well  with  wine  as  with  water  were  extinguished, 
no  further  damage  occurring  than  such  as  was  done  to  the  spire 
upon  which  stood  the  cross ;  on  whose  account,  as  every  one 
said,  God  had  done  this  thing,  willing  to  purge  this  church  of 
such  relics." 

*  Henry's  Life  of  Calvin,  p.  1,  c.  9. 

f  The  posture  of  the  people  during  prayer  seems,  in  the  early 
days  of  the  Reformation,  to  have  been  that  of  kneeling.  We 
infer  as  much  from  the  remark  of  Calvin  quoted  on  a  preceding- 
page,  respecting  the  introduction  of  a  form  of  absolution.  The 
fact  is  indicated  also  by  a  canon  of  the  Book  of  Discipline  of 
the  French  churches,  adopted  in  1563,  in  the  following  words  : 

"That  great  irreverence  which  is  found  in  divers  persons, 
who  at  public  and  private  prayers  do  neither  uncover  their 
heads  nor  bow  their  knees,  shall  be  reformed  ;  which  is  a  matter 
repugnant  unto  piety,  and  giveth  suspicion  of  pride,  and 
scandalizes  them  that  fear  God.  Wherefore  all  pastors  shall 
be  advised,  as  also  elders  and  heads  of  families,  carefully  to 
oversee,  that  in  time  of  prayer  all  persons,  without  exception  or 


CALVIN — CHUKCH   OF   GENEVA.  25 

ments,  the  garb  of  the  ministers  was  the  plain  black 
robe  with  embroidered  lappets,  the  bands,  and  the 
black  velvet  cap,  which  were  afterwards  commonly 
worn  for  many  years  by  the  Calvinistic  clergy  of 
France,  Holland,  and  Scotland.* 

acceptation,  do  evidence  by  these  exterior  signs  the  inward 
humility  of  their  hearts,  and  homage  which  they  yield  to  God  ; 
unless  any  one  be  hindered  from  so  doing  by  sickness  or  other- 
wise."— Book  of  Disc,  c.  10,  Art.  1.     Quick's  Synodicon. 

"  Calvin  himself,"  says  Bingham,  speaking  of  kneeling  at 
public  prayer,  '*  which  is  the  law  of  France  and  Geneva,"  says, 
"  If  it  be  asked  whether  this  be  an  human  tradition,  which  any 
man  may  refuse  or  neglect  at  pleasure:  I  answer.  It  is  so 
human,  as  also  to  be  divine.  It  is  of  God,  as  it  is  part  of  that 
decency  commended  to  us  by  the  Apostle,  1  Cor.,  xiv.  40.  But 
it  is  of  men,  as  it  ^particularly  points  out  and  specijfies  what  the 
Scripture  only  declares  in  general." — Bingham,  728. 

*  This  costume,  which  was  quite  different  from  the  academic 
gown  now  universally  worn  by  ministers  of  the  Church  of 
Scotland  as  well  as  on  the  continent,  seems  to  have  become 
entirely  obsolete  at  the  present  day.  Calvin,  like  the  ministers 
of  his  time,  was  in  the  habit  of  wearing  also  a  "  long  gown 
or  robe"  in  the  street ;  ''  for  which  he  never  met  but  with  one 
rebuff  in  all  his  life,  and  that  from  a  silly  woman  who  declaimed 
against  long  garments,"  &c.  She  pretended  to  prove  this  from 
the  Gospel,  saying,  Is  it  not  written.  They  shall  come  to  you 
in  long  garments  ?  Calvin  says, ''  he  left  her,  in  despair  of  con- 
vincing such  ignorance." — Ep.  to  Farel,  Bingham,  p.  758. 
2 


26  EUTAXIA. 

While  thus  providing  for  the  office  of  prayer,  our 
Eeformer  introduced  also  the  regular  practice  of 
congregational  singing.  To  him  we  are  all  indebted 
for  this  feature  of  divine  worship,  which  was  directly 
copied  from  the  Cliurch  of  Geneva  into  the  Scottish 
and  Anglican  services.*  At  his  suggestion  it  was 
that  Clement  Marot  and  Theodore  Beza  translated 
the  Psalms  of  David  into  French  verse,  and  set 
them  to  simple  and  appropriate  airs.  A  volume 
containing  some  portion  of  these  psalms  made  its 
appearance  at  Geneva,  with  a  preface  by  Calvin,  in 
1548 ;  but  the  collection  was  not  completed  before 
the  year  1561.t 

In  a  survey  of  the  Calvinistic  worship,  this  inter- 
esting feature  of  Psalmody  must  not  be  omitted. 
It  belongs  peculiarly  and  characteristically  to  that 
worship.  The  Eeformers  of  Switzerland  and  Scot- 
land did  not,  as  Ave  often  hear,  deprive  their  ritual 
of  a  responsive  and  popular  character.     They  did 

*  In  Scotland  by  John  Knox,  when  he  introduced  the 
Genevan  Order  of  Worship.  In  England  the  custom  of  congre- 
gational singing  of  psalms,  "  as  was  used  among  the  Protestants 
of  Geneva,"  was  borrowed  by  the  Church  of  England  as  early 
as  1559. — Strype,  Life  of  Archbishop  Grindal,  B.  I.,  c.  3. 

f  Sayous,  Etudes  Litteraires  sur  les  Ecrivains  Frangais  de  la 
Riformation,  I.,  26* 


CALVIN — GllUllCn   OF   GENEVA.  27 

no  more  than  separate  the  functions  of  minister  and 
people  into  the  distinct  duties  of  reading  and  sing- 
ing. The  Psalms  are  the  responsive  part  of  Calvin's 
Liturgy.  These  choral  services  embodied  the  acts 
of  adoration,  praise,  and  thanksgiving,  which  are 
scarcely  noticed  in  the  forms  of  prayer ;  while  in 
the  latter,  the  oflSices  of  intercession,  supplication, 
and  teaching  were  assigned  to  the  minister  alone. 
The  prayers,  by  constant  use  made  familiar  to  the 
people,  were  to  be  followed  silently  or  in  subdued 
tones ;  the  psalms  and  hymns  constituted  their 
audible  utterance  in  the  sacred  ministrations. 

This  portion  of  divine  service  was  taken  directly 
from  the  Eoman  Catholic  Church,  where  it  had  been 
preserved  from  the  Jewish  and  early  Christian 
worship.  Nor  did  our  Eeformers  reject  those  other 
ancient  Hymns  which  for  ages  had  been  closely 
united  with  the  Psalms  in  public  devotion.  The 
Te  Deum^  the  Song  of  Simeon^  the  Magnificat^  were 
likewise  transferred  in  a  metrical  shajDC  to  the 
Protestant  ritual.  None  of  these,  perhaps,  has  been 
more  frequently  and  heartily  used,  in  the  solem- 
nities of  the  Church  and  in  private  acts  of  praise, 
than  the  sublime  Hymn  of  Ambrose  and  Augustine. 

To  anticipate  the  idea  that  Calvin's  Liturgy  may 
have   been   modelled   after   or   suggested    by  the 


28  EUTAXIA. 

English  Book  of  Common  Prayer,  we  have  only  to 
note  here,  besides  their  general  dissimilarity,  that 
the  Geneva  formulary  was  published  in  1543,  (and 
composed  several  years  earlier,)  whereas  the  First 
Book  of  Edward  YI.  was  not  issued  until  1549. 
On  the  other  hand,  we  shall  elsewhere  see,  that 
what  little  these  forms  have  in  common  was  bor- 
rowed from  the  Genevan  into  the  Anglican  form. 

With  regard  to  festivals,  Calvin  retained,  besides 
the  Sabbath,  only  those  occasions  which  relate  to  the 
great  epochs  of  our  Saviour's  life,  and  that  which 
commemorates  the  outpouring  of  the  Holy  Spirit 
at  Pentecost.  Christmas,  Good  Friday,  Easter,  As- 
cension Day,  and  Whitsunday,  were  the  five  feasts 
of  the  Eeformed  Church.  The  first  two  and  the 
last  are  celebrated  with  peculiar  solemnity,  as  three 
out  of  the  four  sacramental  occasions  in  the  year. 
As  to  the  frequency  of  celebrating  the  Lord's  Sup- 
per, the  Reformer's  views  differed  again  from  those 
prevalent  at  Geneva.  He  was  favorable  to  a  much 
more  frequent  observance  than  they  were  willing  to 
adopt.  "  We  should  have  much  wished,"  he  says, 
*'to  partake  of  the  Lord's  Supper  every  month; 
but  when  I  found  so  few  that  allowed  themselves 
to  be  convinced,  it  seemed  better  to  spare  the  weak- 
ness of  the  people's  faith,  than  to  strive  obstinately 


CALVIN — CHURCH   OF   GENEVA.  29 

against  it.  I  took  care,  however,  that  it  should  be 
remarked  in  the  public  acts,  that  our  custom  was 
defective,*  so  that  those  who  come  after  may  have 
more  freedom  and  ease  in  correcting  it."f 

For  the  frequency  of  public  services  of  worship, 
Calvin  made  abundant  provision  in  the  churches  of 
Geneva.  Prayers  with  sermon  were  said  on  every 
day  of  the  week.:]:  On  the  Sabbath  there  were 
three  services,  one  of  which  was  for  catechetical  in- 
struction. On  Monday,  Tuesday,  and  Friday,  there 
was  a  service  at  the  cathedral,  to  be  attended  by  all 
the  magistrates  of  the  city.  On  Thursday  took 
place  the  weekly  expository  exercise,  called  the 
"  Congregation^^''  the  object  of  which  was  "  to  uphold 
the  purity  of  the  clergy,  whether  of  the  city  or  of 

*  "  Let  the  Holy  Supper  of  Our  Lord  Jesus  Cheist  be  in  as 
frequent  use  as  practicable  in  His  Church,  according  to  His  own 
institution,  and  as  it  was  observed  in  the  Ancient  Church.  .  . 
.  .  And  although,  for  the  present,  we  are  of  opinion  that  it 
be  administered  four  times  a  year,  it  is,  nevertheless,  a 
defect  that  it  be  celebrated  too  seldom." — Ordonnances 
Ecdesiastiques,  tit.  I.,  c.  4,  art.  149.  Quoted  by  Gaussen,  Ser- 
mons, p.  168. 

f  Colvini  Epistolce,  361.     Quoted  by  Henry. 

%  Daily  prayers,  but  without  sermon,  are  still  said  in  the 
churches  of  Geneva.  See  Preface  to  La  Liturgie  de  Geneve,  1820. 
The  Thursday  service,  called  "  Congregation,"  is  also  kept  up. 


30  EUTAXIA. 

the  country.  At  this  meeting,  every  minister  was 
to  discourse  in  his  turn  on  the  portion  of  Scripture 
appointed  for  the  day.  After  the  sermon,  the  min- 
isters were  to  withdraw  and  make  their  remarks, 
especially  on  the  preacher.  If  any  controversy  arose 
on  matters  of  doctrine,  they  were  to  employ  their 
best  endeavors  to  preserve  union  ;  and  if  they  failed 
in  this,  the  elders  of  the  church  were  to  give  their 
opinion  on  the  subject,  and  strive  to  restore  peace."* 
This  expository  service  was  imitated,  as  we  shall 
see,  in  Scotland,  and  thence  transferred  to  the 
Church  of  England.  Magistrates,  soldiers  and  peo- 
ple were  alike  required  to  attend  these  week-day 
services.  The  students  of  the  academy  or  universi- 
ty founded  by  Calvin  were  to  be  present  at  divine 
worship  every  Wednesday  in  the  cathedral,  as  well 
as  three  times  on  the  Sabbath.  The  city  garrison, 
by  a  later  regulation,  were  directed  to  attend  pray- 
ers twice  every  day.  And  here  let  us  observe,  in 
passing,  one  of  those  beautiful  customs  that  belong 
peculiarly  to  the  religious  times  of  which  we  speak. 

*  Henry's  Life  of  Calvin,  c.  5.  For  an  interesting  specimen 
of  the  manner  in  which  these  conferences  were  conducted,  see  a 
small  tract  on  the  doctrine  of  Election,  entitled  "  Congregation 
faite  en  VEglise  de  Geneve,  par  Maitre  Jean  Calvin :  a  Geneve, 
1562  ;  reprinted  1835. 


CALVIN — CHURCH   OF  GENEVA.  31 

At  every  gate  of  the  city,  a  soldier  knelt  down  and 
repeated  aloud  a  prayer,  before  the  portal  was 
closed  at  night,  and  before  it  was  opened  in  the 
morning  *  Truly,  with  such  habits  of  devotion, 
and  such  facilities  for  the  spiritual  culture  of  its 
people,  Geneva  deserved  the  eulogy  of  Knox,  when 
he  called  it  ^'  The  most  perfect  school  of  Christ 
that  ever  was  on  earth. "f  '^  God  hath  made  of 
Geneva,"  says  an  old  writer,  "  His  Bethlehem  ;  that 
is  to  say,  His  house  ofpeaceyX 

This  brief  analysis  of  Calvin's  order  of  worship 
brings  us  to  the  examination  of  the  forms  of  prayer 
which  he  composed,  as  they  are  contained  in  the 
Liturgy  of  Geneva,  That  ritualj  we  have  already 
stated,  Avas  published  in  1543,  though,  doubtless,  in 
use  among  the  ministers  of  Geneva  for  several  years 
preceding.  We  find  it,  as  originally  drawn  up, 
among  the  writings  of  Calvin,  both  in  French  and 
in  Latin ;  nor  is  it  certain  which  of  these  languages 
was  the  medium  of  its  first  publication.  With 
more  or  less  modification,  it  constitutes  the  basis  of 
all  the  Reformed  Liturgies,  and  is  now  used  through - 

*  Henry's  Life  of  Calvin,  p.  2,  c.  4. 
t  M'Crie's  Lfe  of  Knox,  period  5. 

X  Le  Chroniqueur,  etc.,  p.  145.     Hoiise  of  bread  would  have 
been  more  literal,  but  less  to  the  point. 


32  EUTAXIA. 

out  the  churclies  of  Switzerland,  France,  and  tlie 
Calvinistic  communion  in  Germany.* 

THE  FOEM   OF  CHUKCH  PRAYERS. 

Oil  week-days  the  'minister  uses  such  words  in 
prayer  as  may  seem  to  him  good^  suiting  his  jprayer 
to  the  occasion^  and  the  matter  whereof  he  treats  in 
preaching. 

For  the  LoixVs  Day  in  the  morning  is  commonly 
used  the  Form  ensuing.  After  the  reading  of  the 
appointed  chapters  of  Holy  Scripture^  the  Ten  Com- 
mandments are  read.     Then  the  minister  begins  thus  : 

INVOCATION. 

Our  help  is  in  the  name  of  God,  who  made 
heaven  and  earth.     Amen. 

*  See  the  original  French  in  Calvin's  Opuscules,  Geneva, 
1566, 1  vol.  folio  ;  and  the  Latin  in  the  Amsterdam  edition  of 
1667,  as  now  used  in  the  Church  of  Geneva.  Calvin's  formu- 
lary has  been  altered  in  some  particulars,  to  suit  the  prevailing 
heterodoxy.  Compare  La  Liturgie,  Ou  la  Manure  de  celebrer 
le  Service  Bivin  dans  VEglise  de  Geneve :  1820.  We  have  fol- 
lowed the  original  in  our  translation,  adding  only  some  rubrical 
explanations  from  the  modern  Liturgy. 

Henry's  Life  of  Calvin,  p.  1,  c.  7  ;  also  Calvin  and  the 
Swiss  Reformation,  by  John  Scott,  M.A.,  p.  341 ;  and  a 
Notice  sur  la  Vie  et  les  Ouvrages  de  Calvin.    Paris  :  pp.  15,  43. 


CALVIN — CHURCH   OF   GENEVA.  33 

EXHORTATION. 

Brethren,  let  each  of  you  present  himself  before 
the  Lord,  with  confession  of  his  sins  and  offences, 
following  in  heart  my  words. 

CONFESSION.* 

Lord  God  !  Almighty  and  Eternal  Father :  We 
acknowledge  and  confess  before  thy  holy  majesty, 
that  we  are  miserable  sinners ;  conceived  and  born 
in  guilt  and  in  corruption,  prone  to  do  evil,  unfit 
for  any  good ;  who,  by  reason  of  our  depravity, 
transgress  without  end  thy  holy  commandments. 
Wherefore  we  have  drawn  upon  ourselves,  by  thy 

In  1545,  Calvin  prepared  for  the  churcli  at  Strasburg,  to  which 
he  had  ministered  during  his  temporary  exile  from  Geneva  in 
1538-41,  a  Liturgy  differing  but  slightly  from  that  of  Geneva. 

*  The  origin  of  this  prayer  has  been  a  matter  of  some 
speculation.  Henry,  the  biographer  of  Calvin,  refers  it  to  the 
Missal,  where,  however,  we  find  no  trace  of  such  a  form. 
Ebrard  [Reformirtes  Kirchenbuch)  ascribes  it  to  (Ecolampadius. 
Current  opinion  in  France  has  attributed  it  to  Theodore  Beza, 
who  used  this  prayer  at  the  Colloquy  of  Poissy ;  but  it  existed 
already  in  the  Liturgy  of  Greneva,  We  have  no  reason  to  doubt 
Calvin's  title  to  its  authorship.  The  point  is  one  of  some 
interest,  as  this  prayer  is  to  be  traced  in  all  the  Reformed 
Liturgies,  and  even  in  the  Anglican  Prayer-book,  where  it 
occurs  twice  with  slight  variations. 
2* 


34  EUTAXIA. 

just  sentence,  condemnation  and  death.  But,  O 
Lord !  with  heartfelt  sorrow  we  repent  and  deplore 
our  offences ;  we  condemn  ourselves  and  our  evil 
ways,  with  true  penitence  beseeching  that  thy  gi-ace 
may  relieve  our  distress. 

Be  pleased  then  to  have  compassion  upon  us,  0 
most  gracious  God  !  Father  of  all  mercies ;  for  the 
sake  of  thy  Son  Jesus  Christ  our  Lord.  And  in 
removing  our  guilt  and  our  pollution,  grant  us  the 
daily  increase  of  the  grace  of  thine  Holy  Spirit ; 
that  acknowledging  from  our  inmost  hearts  our 
own  unrighteousness,  we  may  be  touched  Avith 
sorrow  that  shall  work  true  repentance ;  and  that 
thy  Spirit,  mortifying  all  sin  within  us,  may  pro- 
duce the  fruits  of  holiness  and  of  righteousness  well- 
pleasing  in  thy  sight :  Through  Jesus  Christ  our 
Lord.     Amen. 

This  done^  shall  he  sung  in  the  congregation  a 
Psalm ;  then  the  minister  shall  begin  afresh  to  pray, 
ashing  of  GOJ)  the  gra£e  of  his  Holy  Spirit^  to  the  end 
that  his  word  m,ay  he  faithfully  expounded^  to  the  honor 
of  his  name,  and  to  the  edification  of  the  church;  and 
that  it  he  received  in  such  humility  and  obedience  as 
are  becoming. 

The  form  thereof  is  at  the  discretion  of  the  minister. 


CALVIN — CHURCH  OF  GENEVA.  35 

[Prayer  ivliicli  the  mim'slers  are  accustomed  to 
maJce.^l 

FOR   ILLUMINATION. 

Most  gracious  God,  our  heavenly  Father!  in 
whom  alone  dwelleth  all  fulness  of  light  and 
wisdom :  Illuminate  our  minds,  we  beseech  thee, 
by  thine  Holy  Spirit,  in  the  true  understanding  of 
thy  word.  Give  us  grace  that  we  may  receive  it 
with  reverence  and  humility  unfeigned.  May  it 
lead  us  to  put  our  whole  trust  in  thee  alone ;  and 
so  to  serve  and  honor  thee,  that  we  may  glorify 
thy  holy  name,  and  edify  our  neighbors  by  a  good 
example.  And  since  it  hath  pleased  thee  to  num- 
ber us  among  thy  people :  O  help  us  to  pay  thee 
the  love  and  homage  that  we  owe,  as  children  to 
our  Father,  and  as  servants  to  our  Lord.  We  ask 
this  for  the  sake  of  our  Master  and  Saviour,  who 
hath  taught  us  to  pray,  saying :  Our  Father,  &c.f 

*  This  prayer  does  not  properly  belong  to  the  Liturgy,  but 
is  that  used  by  Calvin  and  his  colleagues  in  this  part  of  the 
service,  and  is  given  at  the  commencement  of  several  of  his 
sermons. 

f  Here  Calvin  was  accustomed  to  introduce  the  Apostles' 
Creed ;  which,  however,  in  the  Liturgy  of  Geneva,  and  in  all 
the  formularies  framed  upon  it,  occurs  at  the  conclusion  of  the 
service. 


36  EUTAXIA. 

At  the  end  of  the  sermon.,  the  minister  having  made 
exhortation  to  prayer.,  hegimieth  thus: 

INTERCESSION. 

Almighty  GoD,  our  heavenly  Father !  who  hast 
promised  to  grant  our  requests  in  the  name  of 
thy  well-beloved  Son  :  Thou  hast  taught  us  in  his 
name  also  to  assemble  ourselves  together,  assured 
that  he  shall  be  present  in  our  midst,  to  intercede 
for  us  with  thee,  and  obtain  for  us  all  things  that 
we  may  agree  on  earth  to  ask  thee.  Wherefore, 
having  met  in  thy  presence,  dependent  on  thy 
promise,  we  earnestly  beseech  thee,  0  gracious 
God  and  Father !  for  his  sake  who  is  our  only  Sa- 
viour and  Mediator,  that  of  thy  boundless  mercy 
thou  wilt  freely  pardon  our  offences ;  and  so  lift 
up  our  thoughts  and  our  desires  toward  thyself, 
that  we  may  seek  thee  in  a  manner  acceptable  to 
thy  holy  and  reasonable  will. 

FOR    RULERS. 

Heavenly  Father !  who  hast  bidden  us  pray  for 
those  in  authority  over  us:  We  entreat  thee  to 
bless  all  princes  and  governors,  thy  servants,  to 
whom  thou  hast  committed  the  administration  of 
justice ;    and  especially        *        *        *         "hiiHY 


CALVIN — CHURCH   OF   GENEVA.  37 

it  please  thee  to  grant  them  the  daily  increase  of 
thy  good  Spirit,  that  with  true  faith  acknowledg- 
ing Jesus  Christ,  thy  Son  our  Saviour,  to  be 
King  of  kings  and  Lord  of  lords,  unto  whom  thou 
hast  given  all  power  in  heaven  and  on  earth — ^they 
may  seek  to  serve  thee  and  exalt  thy  rule  in  their 
dominions.  May  they  govern  their  subjects,  who  are 
the  creatures  of  thy  hand  and  the  sheep  of  thy 
pasture,  in  a  maDner  well-pleasing  in  thy  sight ;  so 
that  as  well  here  as  throughout  all  the  earth,  thy 
people,  being  kept  in  peace  and  quiet,  may  serve 
thee  in  all  godliness  and  honesty;  and  that  we,  being  ' 
delivered  from  the  fear  of  our  enemies,  may  pass 
the  time  of  our  lives  in  thy  praise. 


FOR  pastors. 

Almighty  Saviour !  we  pray  for  all  whom  thou 
hast  appointed  pastors  of  thy  believing  people,  and 
intrusted  with  the  care  of  souls  and  the  dispensing 
of  thy  holy  Gospel.  Guide  them  by  thy  Spirit, 
and  make  them  faithful  and  loyal  ministers  of  thy 
glory.  May  they  ever  hold  this  end  before  them : 
that  by  their  efforts,  all  poor  wandering  sheep  may 
be  gathered  in  and  made  subject  to  the  Lord  Jesus 
Christ,  the  Shepherd  and  Bishop  of  their  souls. 


38  EUTAXIA. 

and  in  him  daily  grow  up  and  increase  in  all  godli- 
ness and  trutli.  And,  0  Lord !  deliver  thy  churches 
from  the  mouth  of  ravenous  wolves  and  hirelings, 
who  seek  only  their  own  ambition  or  profit,  and 
not  the  exaltation  of  thy  holy  name,  and  the  safety 
of  thy  flock. 

FOR  ALL   CONDITIONS   OF  MEN. 

Most  gracious  God,  Father  of  all  mercies :  We 
beseech  thee  for  every  class  and  condition  of  our 
fellow-men.  Thou  who  wouldst  be  acknowledged  as 
the  Saviour  of  all  mankind,  in  the  redemption  made 
by  thy  Son  Jesus  Christ:  Grant  that  such  as  are  yet 
strangers  to  thy  knowledge,  and  in  the  darkness 
of  captivity  to  ignorance  and  error,  may,  by  the  en- 
lightening of  thy  Spirit  and  the  preaching  of  thy 
word,  be  led  into  the  right  way  of  salvation  ;  which 
is  to  know  thee,  the  only  true  God,  and  Jesus 
Christ,  whom  thou  hast  sent.  May  those  whom 
thou  hast  already  visited  with  thy  grace,  and  en- 
lightened with  the  knowledge  of  thy  word,  grow 
daily  in  all  godliness,  and  be  enriched  with  thy 
spiritual  gifts.  So  that  we  all,  with  one  heart  and  one 
voice,  may  ever  praise  thee,  giving  honor  and  wor- 
ship to  thy  Christ,  our  Lord,  Lawgiver  and  King. 


CALVIN — CHURCH  OF  GENEVA.       89 
FOR  AFFLICTED  PERSONS. 

God  of  all  comfort !  We  commend  to  thee  those 
whom  thou  art  pleased  to  visit  and  chasten  with 
any  cross  or  tribulation ;  the  nations  whom  thou 
dost  afflict  with  pestilence,  war,  or  famine ;  all  per- 
sons oppressed  with  poverty,  imprisonment,  sick- 
ness, banishment,  or  any  other  distress  of  body  or 
sorrow  of  mind :  That  it  may  please  thee  to  show 
them  thy  fatherly  kindness,  chastening  them  for 
their  profit ;  to  the  end  that  in  their  hearts  they 
may  turn  unto  thee,  and  being  converted,  may  re- 
ceive perfect  consolation,  and  deliverance  from  all 
their  woes. 

FOR  PERSECUTED   CHRISTIANS. 

More  especially  we  commend  to  thee  our  poor 
brethren  scattered  abroad  under  the  tyranny  of 
Antichrist,  who  are  destitute  of  the  pasture  of  life, 
and  deprived  of  the  privilege  of  publicly  calling 
on  thy  holy  name.  We  pray  for  those  who  are 
confined  as  prisoners,  or  otherwise  persecuted  by 
the  enemies  of  thy  Gospel.  May  it  please  thee,  O 
Father  of  mercies  !  to  strengthen  them  by  the  vir- 
tue of  thy  Spirit,  in  such  sort  that  they  faint  not, 
neither  fall  away,  -but  constantly  abide  in  thy  holy 


40  EL'TAXIA. 

calling.  Succour  them,  help  them  as  thou  knowest 
they  may  need ;  console  them  in  their  afflictions  ; 
maintain  them  in  th j  safe  keeping ;  defend  them 
against  the  rage  of  devouring  wolves ;  and  augment 
within  them  all  the  graces  of  thy  Spirit,  that  whe- 
ther in  life  or  death,  they  may  glorify  thy  name. 


FOR  THE   CONGREGATION. 

Finally,  0  God  our  Father !  Grant  also  unto  us, 
who  are  here  gathered  in  the  name  of  thy  Holy 
Child  Jesus,  to  hear  his  word  [and  to  celebrate  his 
holy  Supper],  that  we  may  rightly  perceive  our  lost 
estate  by  nature,  and  the  condemnation  we  have  de- 
served and  heajDcd  up  to  ourselves  by  disobedient 
lives.  So  that  conscious  that  in  ourselves  there 
dwelleth  no  good  thing,  and  that  our  flesh  and  blood 
cannot  inherit  thy  kingdom,  with  our  whole  affec- 
tions we  may  give  ourselves  up  in  firm  trust  to  thy 
beloved  Son,  Jesus  Christ  our  Lord,  our  only  Sa- 
viour and  Eedeemer.  And  that  he,  dwelling  in  us, 
may  mortify  within  us  the  old  Adam,  renewing  us 
for  a  better  life,  wherein  we  shall  exalt  and  glorify 
thy  blessed  and  worthy  name,  ever,  world  mthout 
end.     Amen. 


(JALVIN — CHUECH   OF   GENEVA.  41 

THE   lord's  prayer. 

Our  Father  whicli  art  in  heaven,  Hallowed  be  thy 
name :  Thy  kmgclom  come :  Thy  will  be  done  in 
earth  as  it  is  in  heaven  :  Give  us  this  day  our  daily 
bread :  And  forgive  us  our  debts,  as  we  forgive  our 
debtors  :  And  lead  us  not  into  temptation,  but  deliv- 
er us  from  evil :  For  thine  is  the  kingdom,  and  the 
power,  and  the  glory,  forever.     Amen. 


THE   CREED. 

Lord,  increase  our  faith. 

I  believe  in  GrOD  the  Father  Almighty,  Maker  of 
heaven  and  earth ;  and  in  Jesus  Christ,  his  only  Son 
our  Lord,  who  was  conceived  by  the  Holy  Ghost, 
born  of  the  Virgin  Mary,  suffered  under  Pontius 
Pilate,  was  crucified,  dead,  and  buried ;  he  descend- 
ed into  hell ;  the  third  day  he  rose  again  from  the 
dead ;  he  ascended  into  heaven,  and  sitteth  on  the 
right  hand  of  God  the  Father  Almighty;  from 
thence  he  shall  come  to  judge  the  quick  and  the 
dead.  I  believe  in  the  Holy  Ghost ;  the  Holy 
Catholic  Church ;  the  communion  of  saints ;  the 
forgiveness  of  sins ;  the  resurrection  of  the  body, 
and  the  life  everlasting.     Amen. 


42  EUTAXIA. 

THE   BLESSING, 
Which  is  pronounced  at  the  departure  of  the  people^ 
according  as  our  Lord  hath  commarided  in  tJie  Law^ 
— Numbers,  vi.,  23. 

The  Lord  bless  thee,  and  keep  thee ; 

The  Lord  make  his  face  shine  upon  thee,  and  be 
gracious  unto  thee ; 

The  Lord  lift  up  his  countenance  upon  thee,  and 
give  thee  peace. 

W hereunto  is  added,  to  remind  the  p)^ople  of  the 
duty  of  alms-giving,  as  it  is  customary  upon  leaving 
the  churchy 

Depart  in  peace:  remember  the  poor;  and  the 
God  of  peace  be  with  you.     Amen. 


II. 

CALYIN'S  last  COMMUNION". 

"  As  in  heathen  rites  all  was  external,  there  the  display  of  imagery  abounded. 
But  the  sanctuary  of  Christianity  is  in  the  heart ;  hence  the  poetry  it  inspires 
must  always  flow  from  tenderness  of  feeling.  It  is  not  the  splendors  of  the 
Christian  heaven  that  we  can  oppose  to  the  pagan  Olympus ;  but  those  phases 
of  sorrow  and  innocence,  old  age  and  death,  which  assume  an  air  of  serene 
elevation  and  repose,  under  the  shelter  of  religious  hopes,  whose  wings  are 
spread  out  to  cover  the  miseries  of  life.  It  seems  to  me  untrue,  then,  that  the 
Protestant  religion  is  devoid  of  poetry,  though  its  customs  of  worship  have  less 
that  is  brilliant  than  those  of  the  Catholic  faith."— Mad.  db  Stael,  de  VAlle- 
magne,  p.  iv.  c.  4. 

It  was  Easter-Sunday  at  Geneva,  in  tlie  year  1564. 
The  doors  of  St.  Peter's  Cathedral  were  thrown 
open,  and  multitudes  pressing  eagerly  through 
them,  soon  filled  the  broad  area  within.  A  festival 
of  no  little  interest  and  importance  convoked  these 
crowds :  for  on  Easter  the  Church  of  Geneva  was 
accustomed  to  celebrate,  Avith  more  solemnity  than 
at  other  periods  of  the  year,  the  ordinance  of  the 
Lord's  Supper.  Looking  down  the  long  Gothic 
nave  to  the  opposite  end  of  the  building,  one  might 
discover  by  the  dim  light  of  the  stained  windows, 
the  Holy  Table  made  ready  with  its  pure  covering, 


4A  EUTAXTA. 

and  the  sacred  vessels  glistening  upon  it.  On  each 
side  were  seated  the  ministers  of  the  church,  and 
behind  them  the  grave  syndics  and  other  magis- 
trates of  the  city,  in  their  velvet  robes  of  office. 
But  it  was  not  to  these  augast  preparatives  that  the 
eyes  of  the  citizens  were  directed.  Those  who  had 
obtained  room  within,  and  the  many  who  lingered 
around  the  entrance,  seemed  alike  in  expectancy  of 
some  arrival  which  was  the  object  of  this  unusual 
curiosity.  It  is  Calvin  who  is  coming;  Calvin, 
whose  voice  has  sounded  so  often  along  those 
arches,  but  who  never  again  will  stand  in  yonder 
pulpit  to  address  his  people.  He  comes  in  his  last 
sickness  to  participate  once  more  with  his  beloved 
flock  in  the  emblems  of  the  Redeemer's  love.  There 
is  a  deep  silence  of  sorrow  pervading  this  vast  as- 
sembly, broken  only  by  here  and  there  a  sob  of 
grief  not  to  be  repressed.  But  now  the  throng 
parts,  and  through  its  midst  is  carried  on  a  chair 
the  feeble  and  emaciated  frame  of  the  great  Reform- 
er. He  is  not  old,  but  toil  of  mind  has  outworn  the 
body.  The  pallid,  sunken  cheeks  show  the  rav- 
ages of  disease  ;  yet  the  large  eyes  are  lustrous  still, 
and  they  glance  with  more  than  common  earnest- 
ness over  the  sea  of  faces  that  are  turned  to  meet 
them.     Now  the  chair  is  lowered  to  its  place  before 


Calvin's  last  communion.  45 

the  Communion-table ;  and  the  breathless  silence  is 
broken  by  a  voice  from  the  pulpit  at  one  side  of 
the  church,  commencing  the  usual  service  of  the 
Sabbath  worship.  With  what  meaning  fall  upon 
the  hearing  of  the  multitude  those  prayers  which 
are  so  familiar  to  their  ears,  as  uttered  by  one  who 
shall  speak  them  no  more  on  earth !  The  introduc- 
tory service  is  over,  and  the  sermon  commences. 
Beza  is  the  preacher  :  Beza,  long  the  most  faithful 
disciple,  the  most  able  successor  of  the  great  Ee- 
former ;  he  who  in  a  few  days  will  have  occasion 
to  utter  those  words  of  heart-broken  affection: 
"  Kow  that  Calvin  is  dead,  life  will  be  less  sweet, 
and  death  less  bitter."*  We  need  not  be  told  that- 
deep  feeling  showed  itself  in  his  discourse ;  that 
more  than  once  his  voice  trembled,  or  was  choked 
with  a  deep  emotion. 

The  sermon  over,  the  preacher  descends  from  the 
pulpit,  and  going  to  the  sacred  table,  reads  the  ex- 
hortation preparatory  to  the  ordinance.  The  con- 
secrating prayer  is  said,  and  Beza  carries  to  his 
illustrious  master  the  symbols  of  redemption.  Then 
the  vast  congregation,  coming  forward  by  groups, 
receive  the  blessed  elements  in  silent  devotion ;  and 
when  all  is  through,  they  join  in  the  concluding 

*  Gillies'  Historical  Collections,  Book  II.  c.  2. 


46  EUTAXIA. 

hymn  of  praise.  Calvin  is  not  mute;  his  tremu- 
lous voice  arises  with  the  rest,  and  "  on  his  dying 
countenance,"  says  Beza,  whose  eyes  are  fixed  upon 
his  master,  "was  not  obscurely  indicated  a  holy 
joy."*  They  sang,  as  usual,  the  song  of  Simeon,  with 
which,  in  the  Calvinistic  worship,  the  celebration 
of  the  Supper  is  always  closed.f 

Now  let  thy  servant,  Lord  ! 

At  length  depart  in  peace  ; 
According  to  thy  word, 

My  waiting  soul  release  : 

*  Beza's  Life  of  Calvin,  prefixed  to  Calvin's  Tracts,  vol.  i. 

f  The  words  and  melody  of  this  hymn  are  still  in  use  ;  the 
former  composed  by  Clement  Marot,  1543  ;  the  latter  attribut- 
ed to  Guillaume  Franc,  1552.    We  subjoin  the  original  words  : 

Laisse-moi  desormais, 
Seigneur,  aller  en  paix, 
Car  selon  ta  promesse 
Tu  fais  voir  a  mes  yeux 
Le  salut  glorieux 
Que  j'attendais  sans  cesse. 

Salut  qu'en  I'univers 
Tant  de  peuples  divers 
Yont  re§evoir  et  croire  ; 
Ressource  des  petits, 
Ijumiere  des  Uentils, 
Et  d'lsrael  la  gloire. 

— Les  Pseaumes  de  David,  mis  en  Vers  Frangois,  par  Clement 
Marot  et  Th.  de  Bezb. 


Calvin's  last  communion.  47 

For  thou  my  longing  eyes  hast  spared 
To  see  thy  saving  grace  declared. 

To  see  thy  saving  grace, 

That  soon  dispensed  abroad, 
The  nations  shall  embrace, 
And  find  their  help  in  God  : 
A  light  to  lighten  every  land. 
The  glory  of  thy  chosen  band. 

Thus  consecrated  by  liis  own  dying  participation, 
Calvin's  form  for  the  celebration  of  the  Lord's  Sup- 
per* has  come  down  to  us ;  and  we  present  it  here 
as  a  precious  legacy  of  that  illustrious  mind. 

THE   MANNER  OF   CELEBRATING  THE   LORD's 
SUPPER. 

Note^  thai  on  the  Sabbath  before  the  Supper  is  to  he 
celebrated,  it  must  be  announced  to  the  people,  in  order 
that  each  may  prepare  and  dispose  himself  worthily  to 
receive  it.\     Also,  that  children  be  not  brought  to  the 

*  Opuscules  de  J.  Calvin. 

We  have  introduced  from  the  Liturgy  now  used  at  Greneva 
some  of  the  rubrical  directions  which  serve  to  indicate  the  man^ 
ner  in  which  these  forms  are  used. 

t  Calvin  recommended  that  persons  intending  to  approach 
the  Lord's  Table  should  call  upon  their  pastor  previous  to  the 
celebration  of  the  sacrament,  for  the  purpose  of  receiving  spirit* 


48  EUTAXIA. 

Communion^  until  they  have  been  well  instructed^  and 
have  made  profession  of  their  faith^  in  the  Church- 
And  again,  that  strangers,  who  are  yet  rude  and 
ignorant,  may  come  to  be  taught  in  private. 

On  the  day  of  the  celebration,  the  minister  in  the 
conclusion  of  his  sermon  adverts  to  it,  or  else,  if  the 
matter  be  in  hand,  refers  his  whole  discourse  to  the 
same,  expounding  to  the  people  what  our  LoED  woidd 
say  and  signify  by  this  mystery,  and  after  what  man- 
ner he  would  have  us  receive  it. 

The  following  prayer  is  to  be  added  to  the  usual 
prayer  after  the  sermon : 

THE   lord's   prayer. 

Our  Father,  wMcli  art  in  heaven,  Hallowed  be 
thj  Name :  Thy  Idngdom  come  ;  Thy  will  be  done 
in  earth,  as  it  is  in  heaven:  Give  ns  this  day  our 
daily  bread :  And  forgive  us  our  debts,  as  we  for- 
give our  debtors :  And  lead  us  not  into  temptation, 
but  deliver  us  from  evil :  For  thine  is  the  kingdom, 
and  the  power,  and  the  glory,  forever.     Amen. 

ual  instruction  and  counsel.  A  similar  custom  was  enjoined  by 
the  Church  of  Scotland  : — "  That  every  master  and  mistress 
of  household  come  themselves  and  their  family,  so  many  as  be 
come  to  maturity,  before  the  Minister  and  the  Elders,  and  give 
confession  of  their  faith," — First  Book  of  Discipline,  c.  xi. 


Calvin's  last  communion.  49 

the  invocation.* 

Most  gracious  God  !  we  beseech  thee,  that  as  thy 
Son  hath  not  only  once  offered  up  his  body  and 
blood  upon  the  cross  for  the  remission  of  our  sins, 
but  hath  also  vouchsafed  them  unto  us,  for  our  meat 
and  drink  unto  life  eternal :  So  thou  wilt  grant  us 
grace,  with  sincere  hearts  and  fervent  desires,  to  ac- 
cept this  great  blessing  at  his  hands.  May  we  by 
lively  faith  partake  of  his  body  and  blood,  yea,  of 
himself,  true  GrOD  and  man,  the  only  bread  from 
heaven,  which  giveth  life  unto  our  souls.  Suffer 
us  no  longer  to  live  unto  ourselves,  according  to  a 
corrupt  and  sinful  nature ;  but  may  he  live  in  us, 
and  lead  us  to  the  life  that  is  holy,  blessed,  and  un- 
changeable forever.  Thus  make  us  true  partakers 
of  the  new  and  everlasting  testament,  which  is  the 
covenant  of  grace.  And  thus  assure  us  of  thy  will- 
ingness ever  to  be  our  gracious  Father ;  not  imput- 
ing unto  us  our  sins,  but  providing  us  with   all 

*  We  shall  not  specify  the  many  points  of  resemblance  which 
this  service  bears  with  the  beautiful  form  of  admiuistering-  this 
ordinance  in  the  Dutch  Reformed  Liturgy.  It  will  be  easy  for  the 
reader  to  compare  them.  Nor  need  we  add  that  we  have  here 
the  original,  of  which  the  Dutch  form  is  an  arrangement,  and  in 
some  respects  an  improvement.  That  service,  however,  has  not 
been  improved  by  transferring  the  prayer  of  Invocation  from  its 
place  as  here  ffiven.  to  the  close  of  the  Exhortation. 
3 


50  EUTAXIA. 

things  necessary  for  our  good,  that  we  may  mag- 
nify thy  name  hj  onr  works  and  words.  Fit  us, 
O  heavenly  Fathek  !  to  celebrate  at  this  time  the 
blessed  remembrance  of  thy  beloved  Son.  Enable 
us  profitably  to  contemplate  his  love,  and  shew/ 
forth  the  benefits  of  his  death  :  That  so  receiving 
fresh  increase  of  strength  in  thy  faith  and  in  all 
good  works,  we  may  with  gi'eater  confidence  call 
thee  our  Father,  and  e\^ermore  rejoice  and  glory 
in  thy  name.  Through  JEvSUS  Christ  thy  Son,  our 
Redeemer.     Amen. 

THE   CREED. 

Let  us  now  make  profession  of  our  faith  in  the 
doctrine  of  the  Christian  Religion,  wherein  we  all 
purpose  by  God's  grace  to  live  and  to  die. 

I  believe  in  God  the  Father  Almighty,  Maker  of 
heaven  and  earth :  and  in  Jesus  Christ,  his  only 
.  Son  our  Lord,  who  was  conceived  by  the  Holy 
Ghost,  born  of  the  Virgin  Mary,  suffered  under 
Pontius  Pilate,  was  crucified,  dead  and  buried ;  he 
descended  into  hell ;  the  third  day  he  rose  again 
from  the  dead,  he  ascended  into  heaven^  and  sitteth 
on  the  right  hand  of  God  the  Father  Almighty ; 
from  thence  he  shall  come  to  judge  the  quick  and 
the  dead.     I  believe  in  the  Holy  Ghost  ;  the  holy 


Calvin's  last  communion.  51 

Catholic  Chiircli ;  the  communion  of  Saints  ;  the  for- 
giveness of  sins  ;  the  resurrection  of  the  body,  and 
the  life  everlasting.     Amen. 

Then  the  mmister  maheth  this 

EXHORTATION. 

Attend  to  the  words  of  the  institution  of  the  holy 
Supper  of  our  Lord  Jesus  Christ,  as  they  are  de- 
livered by  the  Apostle  Paul.* 

For  I  have  received  of  the  Lord  that  which  also 
I  delivered  unto  you :  That  the  Lord  Jesus,  the 
same  night  in  which  he  was  betrayed,  took  bread  ; 
and  when  he  had  given  thanks,  he  brake  it,  and 
said.  Take,  eat ;  this  is  my  body,  which  is  broken 
for  you  :  this  do  in  remembrance  of  me.  After  the 
same  manner  also  he  took  the  cup,  when  he  had 
supped,  saying :  This  cup  is  the  new  testament  in 
ray  blood :  this  do  ye,  as  oft  as  ye  drink  it,  in  re- 
membrance of  me.  For  as  often  as  ye  eat  this 
bread,  and  drink  this  cup,  ye  do  shew  the  Lord's 
death  till  he  come.  Wherefore,  whosoever  shall 
eat  this  bread,  and  drink  this  cup  of  the  Lord,  un- 
worthily, shall  be  guilty  of  the  body  and  blood  of 
the  Lord.  But  let  a  man  examine  himself,  and  so 
let  him  eat  of  that  bread,  and  drink  of  that  cup. 

*  1  Cor.  xi.  23-30. 


52  EUTAXIA. 

For  he  that  eateth  and  drinketh  unworthily,  eateth 
and  drinketh  damnation  to  himself,  not  discerning 
the  Lord's  body. 

We  have  heard,  brethren,  in  what  manner  our  Lord 
celebrated  the  Supper  among  his  disciples ;  whence 
we  see  that  strangers,  who  are  not  of  the  company  of 
the  faithful,  may  not  approach  it.  Wherefore,  in 
obedience  to  this  rule,  and  in  the  name  and  by  the 
authority  of  our  Lord  Jesus  Christ,  I  excommuni- 
cate all  idolaters,  blasphemers,  despisers  of  God, 
heretics,  and  all  who  form  sects  apart,  to  break  the 
unity  of  the  Church ;  all  perjurers,  all  who  are  re- 
bellious against  fathers  and  mothers,  and  other 
superiors,  all  who  are  seditious,  contentious,  quar- 
relsome, injurious,  adulterers,  fornicators,  thieves, 
misers,  ravishers,  drunkards,  gluttons,  and  all  others 
who  lead  scandalous  lives ;  warning  them  that  they 
abstain  from  this  Table,  lest  they  pollute  and  con- 
taminate the  sacred  food  which  our  Lord  Jesus 
Christ  giveth  only  to  his  faithful  servants. 

Therefore,  according  to  the  exhortation  of  St. 
Paul,  let  each  of  you  examine  and  prove  his  own 
conscience,  to  know  whether  he  have  true  repent- 
ance of  his  sins,  and  sorrow  for  them ;  desiring 
henceforth  to  lead  a  holy  and  godly  life  ;  above  all, 
whether  he  putteth  his  whole  trust  in  God's  mercy. 


CALVIN'S   LAST   COMMUNION.  53 

and  seeketh  his  whole  salvation  in  Jesus  Christ  ; 
and  renouncing  all  enmity  and  malice,  doth  truly 
and  honestl;y'  purpose  to  live  in  harmony  and  broth- 
erly love  with  his  neighbor. 

If  we  have  this  testimony  in  our  hearts  before 
God,  we  may  not  doubt  that  he  adopteth  us  for  his 
children,  and  that  our  Lord  Jesus  addresseth  his 
word  to  us,  admitting  us  to  his  Table,  and  present- 
ing us  with  this  holy  sacrament,  which  he  bestows 
upon  his  followers. 

And  notwithstanding  that  we  feel  many  infirmi- 
ties and  miseries  in  ourselves,  as  namely,  that  we 
have  not  perfect  faith,  and  that  we  have  not  given 
ourselves  to  serve  God  with  such  zeal  as  we  are 
bound  to  do,  but  have  daily  to  battle  >vith  the  lusts 
of  our  flesh ;  yet,  since  the  Lord  hath  graciously 
been  pleased  to  print  his  Gospel  upon  our  hearts,  in 
order  that  we  may  Avithstand  all  unbelief;  and  hath 
given  us  this  earnest  desire  to  renounce  our  own 
thoughts  and  follow  his  righteousness  and  his  holy 
commandments :  therefore  we  rest  assured,  that  our 
remaining  sins  and  imperfections  do  not  prevent  us 
from  being  received  of  God  and  made  worthy  par- 
takers of  this  spiritual  food.  For  we  come  not  to 
this  Supper  to  testify  hereby  that  we  are  perfect 
and  righteous  in  ourselves ;  but  on  the  contrary, 


54  EUTAXIA. 

seeking  our  life  in  Jesus  Chkist,  we  acknowledge 
that  we  lie  in  the  midst  of  death.  Let  us  then  look 
upon  this  sacrament  as  a  medicine  for  those  w^ho 
are  spiritually  sick ;  and  consider  that  all  the  wor- 
thiness our  Lord  requireth  of  us,  is  that  we  truly 
know  ourselves,  be  sorry  for  our  sins,  and  find  our 
pleasure,  joy,  and  satisfaction  in  him  above. 

First,  then,  we  must  believe  these  promises,  which 
Jesus  Christ,  who  is  infallible  truth,  hath  pro- 
nounced with  his  own  lips  :  That  he  is  truly  w^ill- 
ing  to  make  us  partakers  of  his  body  and  of  his 
blood,  in  order  that  we  may  wholly  possess  him, 
and  that  he  may  live  in  us,  and  we  in  him.  And 
although  we  see  here  only  the  Bread  and  Wine,  let 
us  not  doubt  that  he  will  accomplish  spiritually  in 
our  souls  all  that  he  outwardly  exhibits  by  these 
visible  signs ;  he  will  show  himself  to  be  the  heav- 
enly bread,  to  feed  and  nourish  us  unto  life  eternal. 
Let  us  not  be  unthankful  to  the  infinite  goodness  of 
our  Lord,  who  displays  all  his  riches  and  his  wealth 
at  this  Table,  to  distribute  them  among  us.  For  in 
giving  himself,  he  testifies  that  all  he  hath  is  ours. 
Let  us  receive  this  sacrament  as  a  pledge  that  the 
virtue  of  his  death  and  passion  is  imputed  unto  us 
for  righteousness  ;  even  as  though  we  had  suffered 
in   our  own   persons.     Let   none  perversely  draw 


Calvin's  last  communion.  65 

back,  when  Jesus  Christ  doth  gently  invite  him  by 
his  word.  But  considering  the  dignity  of  his  pre- 
cious gift,  let  us  present  ourselves  to  him  with  ar- 
dent zeal,  that  he  may  make  us  capable  of  receiv- 
ing it. 

And  now,  to  this  end,  lift  up  your  minds  and 
hearts  on  high,  where  Jesus  Christ  abideth  in  the 
glory  of  his  Father,  whence  we  expect  his  coming 
at  our  redemption.  Dwell  not  upon  these  earthly 
and  corruptible  elements,  which  we  see  present  to 
our  eyes,  and  feel  with  our  hands,  to  seek  him  in 
them,  as  if  he  were  inclosed  in  the  Bread  or  in  the 
Wine.  For  then  only  shall  our  souls  be  disposed 
to  receive  food  and  life  from  his  substance,  when 
they  shall  thus  be  lifted  up  above  worldly  things, 
even  unto  heaven,  and  ent^r  into  the  kingdom  of 
God,  Avhere  he  dwelleth.  Let  us  be  satisfied  to 
have  this  Bread  and  this  Wine  for  witnesses  and 
signs ;  seeking  spiritually  the  truth  where  God's 
word  hath  promised  that  we  shall  find  it.* 

*  Here  the  Liturgy  of  Geneva  as  it  now  stands  supplies  the 
omission  of  the  words  of  the  Institution  as  follows  : 

The  Minister  having  come  down  from  the  pulpit,  goeth  to  the 
Table,  breaketh  the  Bread,  and  saith,  giving  it  unto  the  minister 
who  assists  in  the  distribution : 

The  Bread  which  we  break,  is  the  communion  of  the  body  of 
Jesus  Christ  our  Lord. 


56  EUTAXIA. 

This  done^  the  ministers  distribute  the  Bread  and 
the  Cup  to  the  people^  having  warned  them  to  come 
forward  with  reverence  and  order.  Meanwhile  a  Psalm 
is  sung,  or  a  portion  of  the  Scripture  read^  suitable  to 
what  is  signified  by  the  Sacrament.  The  Supper  be- 
ing over^  is  used  this  or  the  like 

THANKSGIVING. 

Heavenly  Father !  we  give  thee  immortal  praise 
and  thanks,  that  upon  us  poor  sinners  thou  hast 
conferred  so  great  a  benefit,  as  to  bring  us  into  the 
communion  of  thy  Son  Jesus  Christ  our  Lord ; 
whom  having  delivered  up  to  death  for  us,  thou 
hast  given  for  our  food  and  nourishment  unto  eter- 
nal life.     Now,  also,  grant  us  grace,  that  we  may 

Or  other  words  to  the  like  effect.  Then  he  himself  partaketh. 
The  other  minister,  giving  him  the  cup,  saith : 

The  cup  of  blessing  which  we  bless,  is  the  communion  of  the 
blood  of  Jesus  Chkist  our  Lord. 

Or  other  words  to  the  like  effect.  Then  he  himself  partaketh. 
The  same  is  done  at  the  second  Table,  where  likewise  two  ministers 
officiate. 

The  ministers  having  communicated,  the  magistrates,  and  then 
all  those  of  the  congregation,  approach  the  Table  in  turn  and  with 
order.  The  men  and  the  women  go  separately.  One  of  the  min- 
isters distributeth  the  Bread,  and  the  other  the  Cup,  saying  to  each 
communicant  some  words  proper  to  excite  devotion.  Meanivhile 
the  Reader  readeth  certain  chapters  of  Holy  Scripture  suitable  to 
the  occasion,  and  giveth  out  Psalms  or  Hymns  to  be  sung. 


Calvin's  last  communion.  57 

never  be  unmindful  of  these  things ;  but  rather  car- 
rying them  about  engraven  upon  our  hearts,  may 
advance  and  grow  in  that  faith  which  is  effectual 
unto  every  good  work.  Thus,  may  the  rest  of  our 
lives  be  ordered  and  followed  out  to  thy  glory  and 
the  edification  of  our  neighbors :  Through  Jesus 
Christ  our  Lord  ;  Who  with  thee,  0  Father  !  and 
the  Holy  Ghost,  liveth  and  reigneth  in  the  unity 
of  the  Godhead,  world  without  end.     Amen. 

Then^  all  the  congregation  standing^  is  sung  the 
Hymn  of  Simeon^  after  which  the  minister  dismisses 
the  people  with 

the  blessing. 
The  grace  of  the  Lord  Jesus  Christ,  and  the 
love  of  God,  and  the  communion  of  the  Holy 
Ghost,  be  with  you  all.     Amen. 


3* 


III. 

Calvin's  daily  offices. 

"  Prayer  to  God  is  the  chief  part,  yea  the  main  thing  in  religion.  For  the 
design  of  the  whole  truth  respecting  salvation,  is  to  teach  us  that  our  life  de- 
pends on  God,  and  that  whatever  belongs  to  eternal  life  must  be  hoped  for  and 
expected  from  him." — Calvin,  Minor  Proph.,  v.,  227. 

It  is  a  custom  in  the  Eomish  Churcli  on  a  certain 
feast-day  in  the  year,  to  take  the  candles  which 
have  been  blessed  at  the  altar,  and  distribute  them 
among  the  people.  These  sacred  tapers  are  carried 
home,  and  kept  with  superstitious  care,  as  precious 
safeguards  against  all  evil.  Something  better  than 
this  has  Protestantism  done  for  her  worshipping 
multitudes.  The  flame  that  was  dimly  burning  in 
the  damp  air  of  churches,  she  has  kindled  in  their 
houses,  to  be  brightly  nourished  at  the  family  altar. 
In  place  of  daily  masses,  of  matins,  vespers,  and 
nocturns,  she  has  given  us  the  beautiful  office  of 
morning  and  evening  prayer  in  the  family  and  the 
home.  For  the  gloom  of  the  Gothic  chancel,  the  in- 
articulate mutter  of  the  priest,  and  the  heedless  re- 
sponse of  the  choir-boy,  she  has  conferred  the  cheer 


CALVIN'S  DAILY  OFFICES.  59 

of  the  fireside  devotion,  and  the  parent's  intercesso- 
ry voice,  accompanied  by  intelligent  thought,  and 
awakening  pious  emotion. 

It  is  a  fact  truly  of  no  little  interest,  that  wher- 
ever the  principles  of  the  Keformation  have  pre- 
vailed, they  have  revived  the  ancient  custom  of 
family  worship.  The  Reformers,  while  they  did 
not  omit  provision  for  the  frequent  assembling  of 
believers  in  the  sanctuary,  yet  were  evidently  most 
anxious  to  secure  a  regular  and  devout  observance 
of  this  primal  and  all-essential  duty.  Thus  one  of 
the  very  earliest  enactments  of  the  Church  of  Scot- 
land, after  recommending  daily  services  of  prayer 
and  preaching  in  the  churches,  directs  that  "  in  pri- 
vate houses  the  most  grave  and  discreet  person  use 
the  Common  Prayers  at  morn  and  night,  for  the 
comfort  and  instruction  of  others."* 

And  the  Church  of  France,  a  few  years  later,  to 
insure  the  general  observance  of  this  duty,  went 
even  so  far  as  to  discourage  the  practice,  then  in- 
cipient, of  having  daily  prayer  in  the  churches,  lest 
it  should  interfere  with  the  more  essential  matter 
of  domestic  worship.  "Churches  which,  besides 
their  ordinary  sermons,  are  accustomed  to  morning 
and  evening  Common  Prayers,  on  such  days  when 

*  First  Book  of  Discipline,  c.  xi. 


60  EUTAXIA. 

there  is  no  preadiing,  or  once  a  day  towards 
night,  when  there  has  been  a  sermon,  are  intreated 
to  conform  themselves  unto  those  churches  which 
have  no  such  custom ;  that  so  superstition,  which  is 
likely  to  follow  thereupon,  may  be  prevented,  and 
that  visible  neglect  and  contempt  of  sermons  may 
be  avoided  ;  and  Family  Prayers,  which  every 
housholder  is  bound  to  perform,  may  be  no  more 
neglected." — 2d  Synod  at  Paris^  1565. 

In  further  provision  for  this  important  service, 
the  Eeformers  have  furnished  us  with  several  forms 
of  family  worship ;  the  most  remarkable  of  which 
are  those  composed  by  Calvin,  and  copied  with 
more  or  less  alteration  into  all  the  Keformed  rituals. 
They  are  familiar  to  many  in  this  country  in  a 
modified  shape,  as  contained  in  the  Liturgy  of  the 
Dutch  Eeformed  Church,  under  the  title  of  "  The 
Morning  and  Evening  Prayers."^ 

To  the  second  of  these  prayers,  that  for  the  even- 
ing, we  would  call  more  particular  attention.  As 
well  for  the  happiness  of  the  language  as  for  the 
beauty  of  the  leading  thoughts,  in  which  the  sug- 

*  Liturgy  of  the  Reformed  Dutch  Church.  Compare  "  Several 
Godly  Prayers  "  of  Calvin,  Tracts,  vol.  ii. ;  "  Private  Prayers  " 
in  tlie  Palatine  Catechism,  and  in  Knox's  Liturgy  ;  "  Christian 
Prayers  and  Meditations,"  in  a  volume  of  Prayers  issued  by  the 
Parker  Society. 


galvin's  daily  offices.  61 

gestions  of  night  and  darkness  are  treated  with  ex- 
quisite feeling,  we  have  long  considered  this  prayer 
the  finest  composition  of  the  kind  that  has  fallen 
under  our  notice. 

THE    MORNING    PRAYER. 

Cause  me  to  hear  thy  loving-kindness  in  the  morn- 
ing ;  for  in  thee  do  I  trust. 

Cause  me  to  hnoiu  the  way  wherein  I  should  loalk  ; 
for  I  lift  up  my  soul  unto  thee. 

Almighty  GoD,  our  Father  and  Preserver!  we 
give  thee  thanks  that  of  thy  goodness  thou  hast 
watched  over  us  the  past  night,  and  brought  us  to 
this  day.  We  beseech  thee,  strengthen  and  guard 
us  by  thy  Spirit,  that  we  may  spend  it  wholly  in 
thy  service,  aiming  at  thy  glory,  and  the  salvation 
of  our  fellow-men.  And  even  as  thou  sheddest  now 
the  beams  of  the  Sun  upon  the  earth  to  give  light 
unto  our  bodies,  so  illuminate  our  souls  with  the 
brightness  of  thy  Spirit,  to  guide  us  in  the  paths  of 
thine  obedience.  May  all  our  purpose  be  this  day 
to  honor  and  serve  thee  ;  may  we  look  for  all  pros- 
perity to  thy  blessing  only,  and  seek  no  object  but 
such  as  may  be  pleasing  in  thy  sight.  Enable  us, 
O  Lord  !  while  we  labor  for  the  body,  and  the  life 
that  now  is,  ever  to  look  beyond  unto  that  heavenly 


.62  EUTAXIA. 

life  wlaicli  thou  hast  promised  thy  children.  Defend 
us  in  soul  and  body  from  all  harm.  Guard  us 
against  all  assaults  of  the  devil,  and  deliver  tis  from 
any  dangers  that  may  beset  us.  And  seeing  it  is  a 
small  thing  to  have  begun  well,  except  we  also  per- 
severe, take  us,  O  Lord!  into  thy  good  keeping 
this  day,  and  all  our  days ;  continue  and  increase 
thy  grace  within  us,  until  we  shall  be  perfectly  unit- 
ed in  the  glory  of  thy  son  Jesus  Christ  our  Lord, 
the -Sun  of  Righteousness,  who  shall  replenish  our 
souls  with  his  eternal  light  and  gladness.  And  that 
we  may  obtain  all  these  blessings,  be  pleased  to  cast 
out  of  thy  remembrance  all  our  past  offences,  and 
of  thy  boundless  mercy  forgive  them  ;  as  thou  hast 
promised  those  who  call  upon  thee  in  sincerity  and 
truth.  Hear  us,  0  God,  our  Father  and  Re- 
deemer !  through  Jesus  Christ  our  Lord :  In 
whose  name  we  pray,  as  he  hath  taught  us,  saying 
— Our  Father,  &c. 

the  evening  prayer. 

Consider  and  hear  nie^  0  Lord ;  lighten  mine  eyes^ 
lest  I  sleep  the  sleep  of  death. 

I  will  both  lay  me  down  in  peace  and  sleep ;  for 
thou,  Lord,  only  maJcest  me  to  dwell  in  safety. 

O  Merciful  God  !  Eternal  light,  shining  in  dark- 


Calvin's  daily  offices.  63 

ness,  thou  who  dispellest  the  night  of  sin,  and  all 
blindness  of  heart :  Since  thou  hast  appointed  the 
night  for  rest,  and  the  day  for  labor ;  we  beseech 
thee,  grant  that  our  bodies  may  rest  in  peace  and 
quietness,  that  afterward  they  may  be  able  to  en- 
dure the  labor  they  must  bear.  Temper  our  sleep^ 
that  it  be  not  disorderly,  that  we  may  remain  spot- 
less both  in  body  and  soul ;  yea,  that  our  sleep  itself 
may  be  to  thy  glory.  Enlighten  the  eyes  of  our 
understanding,  that  we  may  not  sleep  in  death ;  but 
always  look  for  deliverance  from  this  misery.  De- 
fend us  against  all  assaults  of  the  devil,  and  take  us 
into  thine  holy  protection.  And  although  we  have 
not  passed  this  day  without  greatly  sinning  against 
thee,  we  beseech  thee  to  hide  our  sins  with  thy 
mercy,  as  thou  hidest  all  things  on  earth  mth  the 
darkness  of  the  night,  that  we  may  not  be  cast  out 
from  thy  presence.  Believe  and  comfort  all  those 
who  are  afi&icted  or  distressed,  in  mind,  body,  or 
estate :  Through  Jesus  Cheist  our  Lord ;  who  hath 
taught  us  to  pray — Our  Father,  &c. 

The  interest  with  which  we  regard  these  beauti- 
ful forms  is  increased  by  an  historical  fact  connect- 
ed with  one  of  them.  It  was  in  the  language  of  this 
"Evening  Prayer"  that  our  illustrious  Reformer, 
John  Knox,  breathed  his  dying  thoughts  to  heaven. 


64  EUTAXIA. 

Let  us  hear  the  account  given  by  his  biogra- 
pher. "  At  ten  o'clock,  they  read  the  Evening 
Prayer,  which  they  had  delayed  beyond  the  usual 
hour,  from  an  apprehension  that  he  was  asleep. 
After  this  exercise  was  concluded,  Dr.  Preston 
asked  him  if  he  had  heard  the  prayers.  '  Would 
to  God,'  said  he,  '  that  you  and  all  men  had  heard 
them  as  I  have  heard  them  ;  I  praise  God  for  that 
heavenly  sound.'  The  doctor  rose  up,  and  Kin- 
yeancleugh  sat  down  before  his  bed.  About  eleven 
o'clock,  he  gave  a  deep  sigh,  and  said,  '  Now  it  is 
come.'  Bannatyne  immediately  drew  near,  and  de- 
sired him  to  think  upon  those  comfortable  promises 
of  our  Saviour  Jesus  Christ,  which  he  had  so 
often  declared  to  others ;  and,  perceiving  that  he 
was  speechless,  requested  him  to  give  them  a  sign 
that  he  heard  them,  and  died  in  peace.  Upon  this 
he  lifted  up  one  of  his  hands,  and  sighing  twice,  ex- 
pired without  a  struggle."* 

The  forms  of  prayer  used  by  Calvin  in  the  daily 
services  of  the  Church  at  Geneva,  were  not  incor- 
porated with  his  Liturgy  ;  but  they  have  been  hand- 
ed down  to  us  in  connection  with  some  of  his  dis- 
courses.    We  translate  the  following  service  from 

*  M'Cbie's  Life,  p.  339. 


Calvin's  daily  offices.  65 

the  preface  to  Calvin's  Lectures  on  Job.  To  this 
service  the  great  Eeformer  was  accustomed  to  ad- 
here with  considerable  closeness ;  except  in  those 
petitions  that  immediately  followed  the  sermon, 
which  always  varied  with  the  matter  of  the  dis- 
course. Of  these  we  give  a  specimen  under  the 
head  of  the  "  Special  Prayer."  Each  of  the  pub- 
lished Lectures  of  Calvin  closes  with  one  of  these 
beautiful  collects  ;  of  which  some  further  examples 
will  be  found  in  another  place. 

THE  DAILY  PRAYERS. 
INVOCATION. 

Our  help  is  in  the  name  of  the  Lord,  who  made 
heaven  and  earth.     Amen. 

SUPPLICATION. 

Almighty  GoD,  our  Heavenly  Father  !  we  invoke 
thy  name,  beseeching  that  it  may  please  thee  to 
turn  away  thy  face  from  our  great  and  manifold 
sins  and  transgressions,  by  which  we  have  not 
ceased  to  draw  thine  anger  upon  us.  And  be- 
cause we  are  most  unworthy  to  appear  before  thy 
sovereign  majesty,  be  pleased  to  regard  us  in  thy 
Avell-beloved  Son  Jesus  Christ,  and  accept  the 
merit  of  his  death    in   satisfaction   for  all  our  of- 


66  EUTAXIA. 

fences ;  that  by  his  atonement  we  may  become  well- 
pleasing  in  thy  sight.  Pour  down  thine  Holy  Spirit 
upon  us,  illuminating  our  minds  in  the  true  under- 
standing of  thy  word.  And  bestow  upon  us  grace, 
that  receiving  thy  truth  into  our  hearts  with  humil- 
ity and  fear,  we  may  be  led  to  place  all  our  trust  in 
thee  only,  living  in  thy  service  and  worship,  to  the 
glory  of  thy  holy  name.  And  since  it  hath  pleased 
thee  to  number  us  among  thy  people :  O  help  us  to 
render  the  love  and  homage  that  we  owe  thee,  as 
children  to  our  Father,  and  as  servants  to  our  Lord. 
We  ask  this  in  the  words  our  blessed  Master  taught 
us,  saying — Our  Father,  &c. 

After  the  sermoji  the  following  prayers  are  said: 
THE   SPECIAL   PRAYER. 

Almighty  God  !  who  hast  made  known  to  us  in 
thy  Son  the  fulness  of  all  blessing  and  glory :  0 
grant  that  we  may  continue  settled  and  grounded  in 
him,  nor  ever  fluctuate  from  our  attachment,  but  be 
so  satisfied  with  his  kingship  and  priesthood,  as  to  de- 
liver ourselves  up  wholly  to  his  care  and  protection. 
Suffer  us  not  to  doubt  that  by  his  grace  we  shall  be 
sanctified  and  made  acceptable  to  thee  ;  but  relying 
on  him  as  our  Mediator,  may  we  offer  ourselves  a 
sacrifice  to  him  Avith  full  confidence  of  heart ;  so 


Calvin's  daily  offices.  67 

striving  to  glorify  thee  through  the  whole  course  of 
our  life,  that  we  may  at  length  be  made  partakers 
of  that  celestial  glory  obtained  for  us  by  the  blood 
of  thine  only  begotten  Son.     Amen. 

THE   GENERAL   PRAYER. 

Neither  ask  we  these  benefits  for  ourselves  only, 
but  for  all  people  and  nations  of  the  earth.  Bring- 
back,  O  Lord  !  into  the  right  way  of  salvation, 
all  poor  captives  of  ignorance  and  false  doctrine. 
Raise  up  true  and  faithful  ministers  of  the  word, 
who  shall  seek  not  their  own  ease  and  ambition, 
but  the  exaltation  of  thy  Name  and  the  safety  of 
thy  flock.  Remove  and  destroy  all  sects,  heresies, 
and  errors,  which  are  the  nurseries  of  strife  and 
dissension  in  the  Church ;  that  all  thy  people  may  be 
of  one  heart,  and  live  in  brotherly  union.  Rule 
thou  and  govern  with  thy  Spirit  all  kings,  princes, 
and  lords,  who  hold  the  administration  of  the 
sword;  that  their  dominion  be  exercised  not  in 
avarice,  cruelty,  and  oppression,  or  any  other  evil 
and  inordinate  affection,  but  in  all  justice  and  recti- 
tude. May  we  also,  living  under  them,  pay  them 
due  honor  and  reverence,  and  lead  quiet  and  peace- 
able lives,  in  all  godliness  and  honesty.  Be  pleased 
to  comfort  all  distressed  and  afflicted  persons,  whom 


68  EUTAXIA. 

thou  dost  visit  with  any  kind  of  cross  or  tribula- 
tion :  the  nations  whom  thou  chastenest  with  war, 
pestilence,  famine,  or  any  other  plague;  and  all 
men  whom  thou  affiictest  with  poverty,  imprison- 
ment, sickness,  banishment,  or  any  other  distress  of 
body  or  affliction  of  mind.  Give  them  firm  patience 
under  their  trials,  and  speedily  bring  them  out  of 
their  afflictions.  Strengthen  and  confirm  all  thy 
faithful  children,  who  in  various  places  are  scattered 
in  Babylonish  captivity,  under  the  tyranny  of  Anti- 
christ; suffering  persecution  for  the  testimony  of 
thy  heavenly  truth.  Give  them  steadfast  constan- 
cy ;  console  them,  nor  suffer  the  rage  of  rapacious 
wolves  to  prevail  against  them ;  but  enable  them 
to  glorify  thy  name,  as  well  in  life  as  in  death. 
Confirm  and  defend  all  thy  churches  who  at  this 
day  are  laboring  and  fighting  for  the  holy  testimony 
of  thy  name.  Defeat  and  overturn  all  the  counsels 
of  their  enemies,  their  machinations  and  undertak- 
ings. So  that  thy  glory  may  be  revealed,  and  the 
kingdom  of  our  Lord  Jesus  Christ  more  and 
more  increased  and  j)i"onioted.  These  things  we 
ask  of  thee,  as  our  sovereign  Lord  and  Master 
Jesus  Christ  hath  taught  us  to  pray,  saying — Our 
Father,  &c. 


calvin's  daily  offices.  69 

the  creed. 

Almighty  God  !  we  beseecli  thee,  grant  us  true 
perseverance  in  thy  holy  faith,  and  increase  it  ever 
within  us  :    Whereof  we  make  confession,  saying — 

I  BELIEVE,  &C. 

THE   BLESSING 

with  which  it  is  customary  to  dismiss  the  congregation. 

The  grace  of  God  the  Father,  and  the  peace 
of  our  Lord  Jesus  Christ,  by  the  communication 
of  the  Holy  Ghost,  dwell  with  you  evermore. 
Amen. 


IV. 


THE   GENEVAN   LITURGY  IN   FRANCE. 

"  The  French  Liturgy  is  so  often  mentioned  in  many  parts  of  their  Book  of 
Discipline  and  Canons,  that  I  think  it  useless  to  ofiFer  any  farther  proofs  that 
they  have  an  established  Liturgy  anaong  them." — Bingham. 

The  forms  of  worship  we  have  now  presented  to 
view,  if  interesting  for  their  age  and  authorship,  re- 
ceive additional  lustre  from  an  eventful  history. 
So  far  as  the  Churches  of  France  are  concerned, 
that  history  abounds  with  passages  of  a  striking 
character.  While  in  Scotland  the  Liturgy  of  John 
Knox,  after  a  century's  existence,  became  displaced 
and  fell  into  oblivion :  in  France  the  Prayers  of 
Calvin  have  continued  to  be  generally  used,  until 
incorporated  with  the  religion  and  endeared  to  the 
heart  of  every  worshipper.  At  this  day,  from  every 
pulpit  those  beautiful  forms  of  sound  words  are  to 
b6  heard  as  in  the  first  years  of  the  Eeformation ; 
and  the  simple,  yet  impressive  rites  of  a  pure  wor- 
ship, are  observed  as  at  the  beginning,  without  ser- 
vility, but  with  voluntary  faithfulness.     It  is  not 


THE    GENEVAN    LITURGY   IN    FRANCE.  71 

alone  the  intrinsic  merit  of  these  prayers  tliat  com- 
mends them  to  so  much  veneration.  Interwoven 
with  them  are  associations  of  the  most  affecting  na- 
ture. Reminiscences  of  humble  meetings  of  the  Re- 
formers, secret  convocations  in  the  Desert,  occa- 
sional seasons  of  prosperity,  and  long  intervals  of 
persecution,  are  entwined  about  them.  These  ser- 
vices of  worship,  together  with  the  Psalms  dating 
from  the  same  period,  have  come  down  to  us 
through  long  ages  of  dark  and  bitter  trial ;  during 
which,  always  prized  and  employed,  they  have 
cheered  the  faith  and  fanned  the  devotion  of  thou- 
sands. This  fact,  in  the  eyes  of  a  French  Protest- 
ant, surrounds  them  with  a  sanctity  and  beauty 
such  as  our  neglected  Scottish  Liturgy  can  never 
possess  to  us.  The  dearest  though  saddest  memo- 
ries of  a  Martyr-Church  are  connected  with  the 
modes  of  worship  under  which,  "  in  all  time  of  her 
tribulation,  in  all  time  of  her  prosperity,"  she  has 
sought  and  found  succor  from  heaven. 

We  shall  briefly  review  the  extent  of  the  adop- 
tion and  retention  of  these  forms  in  France,  within 
the  past  three  centuries.  The  indications  of  their 
prevalence  can  be  gathered  only  from  isolated  allu- 
sions through  the  course  of  history,  in  the  total  ab- 
sence of  any  connected  series  of  statements. 


72  EUTAXIA. 

When  Calvin  communicated  to  tlie  Churches  of 
France  that  Confession  of  Faith  which  they  adopt- 
ed and  retained  ever  after  as  their  doctrinal  basis,* 
he  gave  them  also  the  ritual  of  their  worship.  The 
first  disseminators  of  evangelical  truth,  the  colpor- 
teurs and  peddlers  who  carried  their  burdens  of  reli- 
gious books  from  Geneva  into  all  parts  of  France, 
acquainted  the  new  converts  with  these  services.f 
We  find  them  used  at  the  earliest  meetings  of  the 
Keformed  congregations  after  their  ecclesiastical  or- 
ganization in  1555. 

The  edict  issued  by  Charles  IX.,  in  July,  1561, 
granted  them  some  degree  of  liberty  in  the  celebra- 
tion of  religious  rites.  Let  us  hear  these  services 
described  by  an  old  Catholic  chronicler,  who  is  at 
no  pains  to  conceal  his  ill-will  for  the  new  sect. 
"  Though  all  religious  assemblies  were  expressly 
forbid  by  the  Edict,"  says  Castelnau,  ''yet  they 
could  not  refrain  from  meeting  in  private  houses, 
where  they  baptized,  married,  received  the  sacra- 
ments, and  performed  all  other  religious  ofiices  after 
the  Geneva  Form.  In  a  little  time  after,  their  as- 
semblies became  so  numerous,  that  the  houses  in 
which  they  usually  met  were  not  sufficient  to  con- 

*  Henry's  Life  of  Calvin. 

t  De  Felice,  History  of  the  Protestants  of  France,  p.  73. 


THE   GENEVAN   LITUKGY   IN   FRANCE.  73 

tain  tliem.  However,  very  few  of  their  chief  preach- 
ers appeared,  and  these  meetings  were  for  the  most 
part  made  up  of  poor  ignorant  people,  who  had  no 
other  knowledge  or  doctrines  but  only  the  Cate- 
chisms and  Prayers  that  were  printed  in  Geneva."* 
Among  the  earliest  enactments  of  the  Synods  of 
the  French  Churches,  we  find  reference  to  this  Lit- 
urgy, which,  from  the  outset,  had  been  adopted  as 
their  uniform  mode  of  worship.  The  enforcement 
of  a  strict  and  undeviating  adherence  to  it  seems  to 
have  constituted  one  of  the  chief  anxieties  of  these 
ecclesiastical  bodies,  so  long  as  they  were  permitted 
to  meet  and  to  legislate  for  the  government  of  the 
Church.  Thus  the  thirty-first  canon  of  the  Disci- 
pline established  by  the  first  National  Sjmod,  which 
met  at  Paris,  in  1559,  declares  :  ''  If  one  or  more  of 
the  people  stir  up  contention,  and  do  thereby  break 
the  Churches'  union  in  any  point  of  Doctrine,  or  of 
Discipline,  or  about  the  Form  of  Catechizing,  or  Ad- 
ininistration  of  the  Sacraments^  or  of  Publick  Prayers^ 
or  the  Celebration  of  Marriage^''''  kc,  they  shall  be 
exhorted,  censured,  or  excommunicated,  according  as 

*  "  Memoirs  of  the  Reigns  of  Francis  II.  and  Charles  IX.,  of 
France,  by  Michael  Castelnau,  who  was  Ambassador  for  Ten 
Years  at  the  Court  of  Queen  Elizabeth.  Done  into  English  hy  a 
Gentleman,  and  published  for  his  Benefit.''  London,  1V34,  p.  115. 

4 


74  EUTAXIA. 

the  case  may  be.  The  same  penalties  are  imposed 
by  the  thirty-second  canon  upon  any  Minister  stir- 
ring np  contention  about  "  The  Form  of  our  Com- 
mon Prayers,"  &c."^' 

The  Eleventh  Synod,  which  met  1581,  ordered 
that  printers  publishing  the  Psalm-book  of  the 
Church  should  not  separate  from  it  the  Prayers  and 
Catechism,  but  bind  them  together*  An  earlier  law 
provides  that  all  persons  should  bring  their  Psalm- 
books  with  them  to  divine  service,  and  reproves 
those  who  fail  in  doing  so.f 

The  Thirteenth  Synod,  at  Montauban  in  1594, 
enacted  that  "  There  shall  be  no  alteration  made  in 
the  Forms  of  Public  Prayers  and  Administration  of 
the  Sacraments ;  the  whole  having  been  prudently 
and  piously  ordained,  and  for  the  most  part  in  plain 
and  express  terms  of  Holy  Scripture.":j: 

At  the  Fifteenth  Synod,  Montpellier,  1598,  letters 
were  received  from  Geneva,  urging  that  no  inno- 

*  Quick's  Synodicon  in  Gallia  Reformata  ;  a  remarkable  work 
well  known  to  bibliophile-s,  published  at  London  in  1692,  by  a 
non-confomiist  minister,  who  had  collected  in  these  two  folio 
volumes  all  the  acts  and  decrees  of  the  National  Synods  of 
France /rom  the  original  re(i;isters,  which  we  believe  have  never 
been  published  in  the  French. 

f  Chapter  iii.,  Article  40,  Quick's  Synodicon. 

X  Chapter  iv.,  Article  19- 


THE   GENEVAN   LITURGY   IN   FRANCE.  75 

vation  be  permitted  in  the  Liturgy,  singing  of 
Psalms,  and  Form  of  Catechizing ;  which  was  ac- 
cordingly ordered.* 

By  the  Synod  of  St.  Maixant,  1609,  "  All  pastors 
were  enjoined  to  abstain  from  any  new  or  private 
methods  of  their  own  [in  the  public  services  of  reli- 
gion], as  of  reading  the  words  of  institution  between 
the  ordinary  long  prayer,  and  that  appointed  par- 
ticularly for  this  sacrament,  &c.  Classes  and  Syn- 
ods shall  have  their  eyes  over  those  who  act  contra- 
ry to  this  order,  and  reduce  them  to  their  duty  by 
all  befitting  censures. "f 

The  Synod  which  met  at  Tonneins  in  1614,  de- 
clared that  "  Even  National  Synods  should  not 
innovate  anything  in  the  Confession  of  Faith,  Cate- 
chism, Liturgy,  and  Discipline  of  the  Church ;  un- 
less the  matter  had  been  first  proposed  by  one  or 
more  Provinces ;  and  also,  unless  it  were  a  thing  of 
very  great  importance.":!: 

Finally,  the  Synod  of  Loudun,  the  last  National 
Assembly  of  the  French  Churches,  which  met  in 
1659,  after  which  period  the  Presbyterian  organiza- 
tion of  the  churches  in  France  was  destroyed  by  a 

*  Chapter  v.,  Article  3.  f  Chapter  vi.,  Article  14. 

X  Chapter  viii.,  Article  8. 


76  EUTAXIA. 

persecuting  government,  passed  an  order  for  the  ob- 
taining of  more  accurate  editions  of  the  Liturgy,  Cat- 
echism, Bible,  and  Psalms.* 

Such  value  did  the  suffering  Churches  of  the  Eef- 
'  ormation  in  France  attach  to  their  venerable  Litur- 
gy, and  such  care  did  they  exhibit  in  preserving  it 
intact  from  accidental  and  designed  alteration,  that 
they  might  hand  it  down  to  posterity  as  they  them- 
selves had  received  it. 

Of  the  Calvinistic  forms  thus  early  and  extensively 
brought  into  use  among  the  French  Churches,  there 
are  some  which  have  had  a  distinct  and  peculiar  im- 
portance. That  beautiful  Confession  of  Sins,  which  in 
Calvin's  Liturgy  introduces  the  worship  for  the  Lord's 
Day,  is  associated  with  one  of  the  most  impressive 
passages  of  ecclesiastical  history.  It  was  at  the 
famous  Colloquy  or  Conference  of  Poissy,  on  the 
9th  September,  1561,  when,  by  request  of  Charles 
IX.  and  his  mother  Catherine  de'  Medici,  the  leaders 
of  Protestantism  consented  to  appear  in  public  de- 
bate with  the  prelates  and  doctors  of  Eome,  and  vin- 
dicate the  principles  of  the  Keformation.  The  occa- 
sion was  brilliant  and  august.  Already  the  assem- 
bly had  been  convoked  in  the  great  refectory  of 

*  Quick's  Synodicon,  &c. 


THE   GENEVAN   LITURGY    IN   FRANCE.  77 

the  convent  of  Poissy,  when  the  Eeformers  entered. 
The  young  king  and  his  mother  were  presiding,  at- 
tended by  a  multitude  of  princes,  courtiers,  cardi- 
nals, bishops,  and  theologians ;  all  arrayed  in  gor- 
geous habiliments,  and  presenting  a  spectacle  of  the 
most  imposing  character.  At  length  the  twelve 
pastors  and  twenty-two  delegates  who  had  been 
chosen  to  represent  the  Reformed  faith  under  these 
trying  circumstances,  were  permitted  to  present 
themselves  before  this  assemblage.  At  their  head 
was  Theodore  Beza,  whom  Calvin  had  persuaded  to 
assume  this  responsible  post.*  As  the  deputation 
advanced  up  the  aisle,  their  grave  and  simple  cos- 
tume forming  a  strange  contrast  with  the  insignia 
of  prelates  and  nobles,  f  they  found  themselves 
separated  from  the  courtly  gathering  by  a  barrier 
erected  across  their  way,  behind  which  they  were  to 
stand  Hke  criminals  at  the  bar.  Kothing  troubled 
by  this  indignity,  but  rather  encouraged  to  look 
above  all  human  displays  to  the  divine  tribunal  at 
which  they  stood,  Beza  in  the  name  of  his  col- 
leagues turned  to  the  king  with  a  respectful  saluta- 
tion, and  said:  "  Sire,  the  help  of  GrOD  is  essential 
to  success  in  whatever  undertaking."     Then  imme- 

*  Henry's  Calvin,  Part  ii.  c.  xii,        f  De  Felice,  p.  138. 


78  EUTAXIA. 

diately  kneeling  down  with  them  at  the  barrier,  he 
uttered  "with  fervor  the  prayer  to  which  we  have  al- 
luded, beginning  with  these  words  :  ''  0  Lord  God  ! 
Father  Almighty  and  Eternal :  we  acknowledge 
and  confess  before  thy  holy  Majesty,  that  we  are 
miserable  sinners."*  This  ended,  he  rose,  and  pro- 
nounced his  famous  defence  of  the  Eeformed  doc- 
trines and  worship ;  to  which  all  gave  marked  at- 
tention. The  whole  scene  is  strikingly  dramatic. 
"  At  the  Colloquy  of  Poissy,"  remarks  a  spirited 
essayist,  "  Beza  stands  before  us  full  of  stateliness 
and  dignity ;  while  the  Reformation  assumes  its 
most  imposing  attitude."f  The  grave  and  massive 
proportions  of  Protestantism  loom  up  with  grandeur 
against  this  background  of  priestly  pomp  and 
courtly  elegance,  as  we  contemplate  the  Reformers 
forgetting  even  the  presence  of  royalty,  in  abase- 
ment at  the  footstool  of  GoD.ij: 

*  Beza,  Histoire  EccUsiastique,  t.  i.  p.  502. 

f  Sayous,  Etudes  Litter  aires  sur  les  Ecrivains  Frangais  de  la 
Reformation,  t.  i.  p.  290. 

X  The  fact  of  its  use  by  Beza  on  this  conspicuous  occasion, 
has  led  some  to  ascribe  the  authorship  of  the  Confession  of  Sins 
to  that  Reformer.  But  we  have  elsewhere  furnished  sufficient 
evidence  that  this  prayer  already  existed  as  a  part  of  the  Cal- 
vinistic  Liturgy  ;  having  been  composed  and  published  as  early 
as  1543,  that  is,  eighteen  years  prior  to  the  date  of  the  Colloquy 
of  Poissy. 


THE   GENEVAN   LITURGY   IN   FRANCE.  79 

Those  admirable  forms  of  prayer  for  morning 
and  evening  worship,  which  we  have  elsewhere 
quoted  from  Calvin,  connect  themselves  closely  in 
our  mind  with  a  reminiscence  of  one  of  the  most 
illustrious  characters  of  Huguenot  times, — the  ex- 
cellent Coligny.  An  interesting  picture  of  the  daily 
habits  of  this  remarkable  man  is  given  by  a  cotem- 
porary  writer.  "As  soon  as  he  had  risen  from  his 
bed  early  in  the  morning,  having  knelt  down  with 
all  his  household,  he  prayed  according  to  the  Form 
commonly  employed  in  the  French  Churches.  Af- 
ter which,  waiting  for  the  hour  of  the  sermon, 
which  came  twice  a  day,  once  with  the  singing  of 
Psalms,  he  gave  audience  to  the  deputies  of  the 
churches  who  were  sent  to  him,  or  attended  to  pub- 
lic business,  which  he  yet  continued  to  discuss  a 
little  after  the  sermon,  till  the  dinner  hour.  Stand- 
ing near  the  table  when  it  was  set,  with  his  wife  by 
his  side,  they  sang  a  psalm,  and  then  asked  the  or- 
dinary blessing.  All  this  an  infinite  number  of 
captains  and  colonels,  not  only  French,  but  German 
also,  can  bear  witness  that  he  was  accustomed  to 
observe  without  omission,  from  day  to  day ;  not 
only  in  the  quiet  of  his  family,  but  also  in  the 
army.*     The  cloth  removed,  rising  with  his  attend- 

*  The  Huguenot  army  was  subjected  to  severe  religious  disci- 


80  EUTAXIA. 

ants,  he  returned  thanks  himself,  or  by  his  minis- 
ter. The  same  he  practised  at  supper ;  and  seeing 
that  his  household  were  inconvenienced  by  the  late- 
ness of  the  evening  prayer,  he  directed  each  to  be 
present  at  the  close  of  the  supper,  when,  after  sing- 
ing of  psalms,  there  was  prayer.  It  is  impossible  to 
give  the  number  of  those  among  the  French  nobili- 
ty who  established  in  their  families  this  religious 
discipline  of  the  Admiral."* 

It  was  the  act  of  repeating  the  Morning  Prayer 
of  Calvin's  Liturgy,  that  the  last  moments  of  Colig- 
ny's  life  were  spent.  Early  on  the  fatal  morning 
of  St.  Bartholomew's  day,  1572,  the  Admiral,  who 
was  then  confined  to  his  bed  by  the  wound  he  had 
received  from  an  assassin  two  days  before,  sent  for 
his  chaplain  to  engage  with  him  in  the  customary 
devotions.  While  following  the  familiar  words 
thus  uttered,  he  was  attacked  by  the  band  of  mur- 

pline.  "  Besides  the  ordinary  exhortations  and  prayers,"  says 
Theodore  Beza,  "  they  attended  g-eneral  prayers,  especially  at 
six  o'clock  in  the  morning  ;  at  the  close  of  which,  ministers  and 
people,  without  exception,  went  to  work  upon  the  fortifications 
with  all  their  might ;  all  returning  again  at  four  o'clock  to 
prayer." — Hist.  Ecclis.,t.  ii.  p.  162. 

*  Mimoires  de  Coligny ;  compiled,  it  is  presumed,  by  Coma- 
ton,  a  faithful  servant  of  the  Admiral.  Quoted  by  De  Felice, 
p.  102-3. 


THE   GENEVAN    LITURGY   IN   FRANCE.  81 

derers  who  burst  into  his  room,  and  dispatched 
him  with  their  daggers.  Thus  died  Coligny.  Even 
so  have  we  seen  John  Knox,  with  the  like  holy- 
joy,  though  on  a  tranquil  death-bed,  listening  to  the 
rehearsal  of  Calvin's  Evening  Prayer.* 

Clustered  around  these  forms  of  worship  are  a 

thousand   similar  recollections   of   bloodshed  and 

oppression.    Those  fearful  massacres  which  so  often 

devastated  the   churches    of   the   Eeformation  in 

France,  even  while  as  yet  they  maintained  a  species 

of  legal  existence,  being  partially  tolerated  by  law, 

are  vividly  brought  before  us  as  we  survey  these 

prayers  and  services.     For  it  was  most  frequently 

while    engaged    in    their    celebration,    that    the 

Huguenots  were   surprised  and  overwhelmed   by 

their  merciless  foes.     So  at  Yassy,  in  February, 

1562,   when  the  Protestants  had  assembled  in  a 

barn  to  the  number  of  twelve  hundred,  to  celebrate 

the  Lord's  Supper.     The  Duke  of  Guise  with  a 

band  of  soldiers   arrived,   surrounded  the  place, 

burst  in  upon  the  assembly,   and  slaughtered  as 

many  as  they  could  reach.f     Not  less  barbarous 

was  the  assault  upon  Chataigneraie  in  1595 ;  when 

the  Leaguers  fell  suddenly  on  a  congregation  while 

*  Page  63.  t  Beza,  Histoire  Ecclesiastiqv£. 

4* 


82  EUTAXIA. 

attending  divine  service,  and  cruelly  murdered  two 
hundred  persons  of  all  ages.  Among  the  victims 
was  a  babe  just  presented  for  baptism,  whose  life- 
stream  was  poured  forth  before  the  symbol  of  re- 
generation touched  his  forehead.* 

Such  instances  might  be  adduced  in  multitudes. 
'  The  Liturgy  of  French  Protestantism  has  been 
bathed  with  the  blood  of  its  martyrs.  What  won- 
der that  it  should  commend  itself  to  the  reverence 
and  love  of  their  descendants?  No  Church  has 
suffered  like  that  of  the  Huguenots,  and  none  has 
transmitted  to  our  day  more  touching  memories, 
attached  to  such  precious  relics. 

We  may  be  allowed  to  vary  these  souvenirs  by 
adducing  one  of  a  more  lively  cast.  It  is  connected 
with  the  baptismal  service.  When  the  famous 
Claude  was  pastor  of  the  church  at  Charenton,  near 
Paris,  (about  the  middle  of  the  seventeenth  century,) 
he  was  called  on  one  occasion  to  perform  the  mar- 
riage ceremony  between  two  Huguenots  in  high 
life;  of  whom  the  bridegroom  was  a  decrepit 
septuagenarian,  leading  to  the  altar  a  young  girl  of 
some  sixteen  summers.  As  the  minister  saw  this 
ill-matched  couple  advancing  up  the  aisle  to  meet 

*  De  Felice,  p.  271. 


THE   GENEVAN   LITURGY   IN   FRANCE.  83 

him,  whether  by  accident  or  design  we  cannot  say, 
he  opened  his  book  to  the  baptismal  form,  and 
addressed  the  disconcerted  bridegroom  with  the 
interrogation :  "  Dost  thou  here  present  this  child 
to  be  baptized?" 

In  those  fortified  cities  where  the  Eeformed  were 
able  for  a  while  to  maintain  a  footing,  they  con- 
tinued to  observe  in  a  public  and  official  manner 
the  rites  of  worship.  Among  the  registers  of  the 
ancient  Protestant  town  of  Montauban,  are  preserved 
two  interesting  prayers  which  were  used  in  the 
seventeenth  century,  at  the  opening  and  close  of 
the  sessions  of  the  civic  council.  The  following  is 
a  translation.* 

In  Hie  Name  of  God: 

PRAYER  AT  THE   OPENING   OF   THE   COUNCIL. 

Almighty  and  eternal  God  :  We  beseech  thee, 
for  the  sake  of  Jesus  Christ,  thy  Son  our  Lord,  to 
regard  us  with  thy  grace  and  favor;  and  by  thy 
Holy  Spirit  to  preside  among  us  as  we  are  here 
assembled.  Guide  and  conduct  us  in  all  things  that 
concern  the  government  of  this  city,  for  which  thy 

*  These  prayers  are  given  in  the  Bulletin  de  la  Socitte  de 
VHistoire  du  Protestantisme  Frangais,  Avril.  1853,  p.  486. 


84  EUTAXIA. 

providence  hatli  brought  us  together.  Endue  iis 
with  the  spirit  of  wisdom,  fully  to  execute  thy 
sovereign  Avill,  to  deliberate  and  to  resolve  only  as 
shall  promote  thine  honor  and  glory,  in  the  welfare 
and  preservation  of  ourselves  and  our  fellow-citizens. 
Through  Jesus  Christ  thy  Son  our  Lord.    Amen. 

THANKSGIVING  AT  THE   CLOSE   OF  THE  COUNCIL. 

O  God  !  who  dispensest  thy  gifts  to  men,  that 
they  may  acknowledge  and  praise  thee  in  them : 
We  give  thee  thanks  for  thy  gracious  help  in  our 
present  transactions.  And  since  thou  only  art 
mighty  to  accomplish  and  perfect  whatever  may 
seem  good  in  thy  sight :  Most  humbly  we  beseech 
thee  of  thy  good  pleasure  to  make  us  willing  and 
able  to  carry  out  those  measures  which  have  been 
here  determined ;  that  each  of  us,  according  to  his 
office  and  calling,  may  faithfully,  constantly,  and 
diligently  labor  for  thy  glory,  the  good  and  comfort 
of  all  men  in  this  city,  and  our  final  salvation: 
Through  Jesus  Christ  thy  Son  our  Lord.    Amen.* 

*  It  is  pleasing  to  find  on  the  first  leaf  of  the  ancient  records 
of  the  city  of"  New  Amsterdam"  a  similar  form  of  prayer,  which 
was  in  use  about  the  middle  of  the  seventeenth  century. — See 
Valentine's  History  of  New  York,  pp.  55-57. 


THE   GENEVAN    LITURGY   IN   FRANCE.  85 

When,  after  the  revocation  of  the  Edict  of  Nantes, 
the  Eeformed  congregations  were  deprived  of  every 
vestige  of  freedom,  and  dispersed  to  the  wilderness 
and  the  mountains  for  refuge,  we  should  expect  to 
see  them  forsaking  those  rites  which  they  no  longer 
had  opportunity  of  observing  in  a  quiet  and  regTdar 
manner.  Instead  of  this,  the  contrary  is  true. 
With  stronger  attachment  than  ever,  the  churches 
of  the  Desert  clung  to  their  venerated  forms.  Even 
the  excited  bands  of  the  Camisards  in  the  South 
were  accustomed  to  celebrate  with  regularity  their 
ancient  services.*  "  The  worship  of  the  Desert," 
says  the  historian,  "was  the  same  as  in  times  of 
freedom  :  liturgical  prayers,  the  singing  of  psalms, 
preaching,  and  the  administration  of  the  Lord's 
Supper  on  feast-days  ;f  a  simple  worship,  easily 
performed  everywhere,  and  which  demanded  no 
more  preparation  than  that  of  the  upper  chamber 
where  the  apostles  and  first  Christians  of  Jerusalem 
assembled.     This  simplicity  had,  moreover,  some- 


*  De  Felice,  p.  436. 

f  These  feast-days  were  the  three  great  festivals  retained  by 
the  Reformed  Churches :  the  days  of  our  Lord's  Nativity  and 
Resurrection,  and  the  season  of  Pentecost.  A  fourth  sacra- 
mental occasion  was  (and  is  still)  observed  on  the  first  Sunday 
of  September. 


86  EUTAXIA. 

thing  grand  and  noble.  The  calm  of  the  solitude 
suddenly  broken  by  the  voice  of  prayer ;  the  songs 
of  the  faithful  ascending  to  the  Invisible  One  amid 
the  beauties  of  nature ;  the  minister  of  Christ,  like 
the  believers  of  the  Primitive  Church,  invoking  his 
God  in  behalf  of  oppressors  who  were  enraged  that 
they  could  not  yet  drag  him  to  the  scaffold ;  poor 
peasants,  humble  laborers,  laying  aside  for  a  day 
their  implements  of  toil,  more  anxious  for  the  sub- 
lime interests  of  faith  and  the  life  to  come;  a 
common  apprehension  of  danger,  that  kept  their 
souls  continually  in  the  presence  of  the  Sovereign 
Judge :  all  this  gave  to  the  assemblies  of  the  Desert 
an  imposing  majesty  harmonizing  well  with  the 
teachings  of  the  Gospel."* 

We  have  sj)oken  of  the  French  Psalm-book  as 
closely  connected  with  the  Liturgy  of  Calvin.  In 
fact,  these  two  formularies  were  invariably  bound 
up  together.  It  has  been  the  good  fortune  of  the 
Church  of  France  to  possess  from  the  outset  an 
excellent  metrical  version  of  the  Psalms  ;  which,  at 
once  received  into  general  use,  became  one  of  the 
most  attractive  features  of  the  Reformation.  "  They 
sung,"  says  the  old  writer  we  have  before  quoted, 

*  De  Feljoe,  p,  452, 


THE   GENEVAN   LITURGY    IN    FRANCE.  87 

"  Psalms  in  French  rhyme,  with  vocal  and  instru- 
mental music,  which  extremely  pleased  such  people 
as  were  fond  of  novelty,  and  contributed  to  increase 
their  numbers  daily."*  These  sacred  poems,  with 
the  simple  and  appropriate  melodies  to  which  they 
were  set,  readily  finding  place  in  the  memory  of 
the  faithful,  became  the  language  of  their  devotion, 
their  consolation  in  trial,  their  rejoicing  in  success, 
their  watchword  at  all  times.  An  incident  in  the 
religioiis  wars  of  the  Huguenots  illustrates  this  fact. 
When  the  town  of  Montauban,  which  had  been  for 
many  years  their  stronghold,  was  besieged  in  1628, 
all  attempt  to  capture  it  proved  ineffectual.  At 
length  it  was  determined  to  raise  the  siege.  On  the 
evening  before  this  purpose  was  put  in  execution, 
*'the  people  of  the  town  were  apprised  of  the  ap- 
proaching decampment  of  the  army,  by  a  Protestant 
soldier,  who  played  upon  his  flute  the  air  of  the 
sixty-eighth  Psalm.f     The  besieged  took  this  for 

*  Castelnau,  Memoirs,  &c.,  p.  125. 

f  This  Psalm,  one  of  the  most  stirring  compositions  of  the 
kind,  was  the  war-song  of  the  Camisards,  raised  whenever  they 
went  forth  to  battle.  The  first  verse,  which  was  the  part  used 
on  such  occasions,  may  be  thus  translated  : — 

Let  God  but  rise  and  show  his  face, 
And  in  a  moment  from  the  place 


88  EUTAXIA. 

the  signal  of  their  deliverance^,  and  were  not  mis- 
taken* 

"Ah!  how  they  penetrate  the  very  soul  at  such 
moments,"  exclaims  a  brilliant  delineator  of  the 
Huguenot  character,  "  these  rude  songs  of  our  fore- 
fathers !  These  psalms  are  our  epic ;  and  the  most 
profoundly  truthful  epic  that  has  ever  been  written 
or  sung  by  any  nation ;  an  endless  work,  of  which 
each  of  us  becomes  afresh  the  author;  a  sacred 
treasure,  where  are  gathered  beside  our  patriotic 
remembrances,  the  remembrances,  hopes,  joys  and 
griefs  of  each.  Not  a  verse,  not  a  line,  which  is  not 
a  whole  history,  or  a  whole  poem.  This  was  sung 
by  a  mother  at  the  cradle  of  her  first-born ;  that 
was  chanted  by  one  of  our  martyrs  as  he  marched 
to  his  death.  There  is  the  song  of  the  Yaudois 
returning  armed  to  their  country ;  here  that  of  the 

Oar  foes  are  disappearing. 
Their  camp  dispersed,  bereft  their  pride, 
Astonished,  pressed  on  every  side, 

They  flee  at  his  appearing. 
We  shall  behold  their  scattered  tents 
Fade  like  a  vapor  dark  and  dense, 

Their  nothingness  resuming : 
As  melts  the  wax  in  fervent  beat. 
So  melt  the  wicked  when  they  meet 

Our  God,  their  strength  consuming. 
*  Be  Feltoe. 


THE   GENEVAN   LITURGY   IN    FRANCE.  89 

Camisards  advancing  to  battle.  This  was  the  line 
interrupted  by  a  ball ;  this  was  half  murmured  by 
an  expiring  father,  who  went  to  finish  it  among  the 
angels.  O  our  psalms !  our  psalms !  Who  in 
human  language  could  ever  tell  what  you  say  to  us 
in  our  solitudes,  upon  the  soil  crimsoned  with  our 
blood,  and  under  the  vault  of  heaven,  from  whose 
height  look  down  upon  us  those  who  with  us  have 
wept,  sung,  and  prayed  !"* 

Yes,  ^^  sung  and  prayed  f  the  halo  of  this  ancient 
worship  robes  the  prayers  of  these  illustrious  wit- 
nesses for  God  with  not  less  brightness  than  their 
songs  of  praise.  ISTo  psalm  thrills  more  powerfully 
on  the  ear  of  the  worshipper,  than  that  beautiful 
Confession  of  Sins,  which,  in  the  language  of  an- 
other, ascends  as  a  fragrant  incense  on  every  Sabbath 
day,  from  every  "temple"  on  the  soil  of  France.f 
No  psalm  is  fraught  with  recollections  more  vivid 
and  touching,  than  are  connected  with  that  prayer 
of  consecration   by  which   the  aged  Rabaut,   the 

*  The  Priest  and  the  Huguenot,  by  L.  Bungener,  one  of  the 
most  delightful  of  historic  illustrations,  vol.  i.,  p.  141-2.  An 
excellent  translation  has  made  this  work  known  and  popular 
among  us.     Boston  :   Gould  &  Lincoln,  1854. 

t  Rev.  Philippe  Boucher,  in  an  address  before  the  General 
Assembly  of  the  Church  of  Scotland. 


90  EUTAXIA. 

pastor  of  the  Desert,  inducted  his  only  son  to  a  min- 
istry of  ton  and  martyrdom.*  No  psalm  comes  np 
in  more  pathetic  strains  to  our  memory,  than  those 
morning  and  evening  prayers,  and  those  commu- 
nion forms,  in  the  use  of  which  Calvin,  and  Knox, 
and  Coligny,  breathed  their  souls  away  to  God. 

Never,  we  sincerely  trust,  will  the  day  come  when, 
by  any  adventitious  influence  of  "  new  light"  and 
new  fashion,  the  Churches  of  France  shall  be  per- 
suaded to  violate  the  sanctity  of  these  venerable 
psalms  and  prayers,  either  by  introduction  of  fan- 
cied improvements,  or  by  exchange  for  novelties  of 
the  day.  No  concoction  of  present  intellect  can 
supply  the  place  which  these  formularies  are  enti- 
tled to  occupy,  in  the  affections  of  every  worshipper 
who  adopts  them,  and  in  the  reverence  of  all  others. 

*  De  Felice,  p.  545.  The  scene  is  described  with  intense  in- 
terest by  BuNGENER,  in  the  last  pages  of  his  remarkable  work, 
Tke  Priest  and  Ihe  Haguznol,  vol.  ii.,  chap.  xcix. 


V. 

JOHN   KNOX   AND  THE   CHURCH   OF   SCOTLAND. 

"  Ceremonies  grounded  upon  God's  word,  and  approved  in  the  New  Testa- 
ment, are  commendable,  as  the  Circumstance  thereof  doth  support.  Those 
that  man  hath  invented,  though  he  had  never  so  good  Occasion  thereunto,  if 
they  be  once  abused,  import  a  necessity,  hinder  God's  "Word,  or  be  drawn  into 
a  Superstition,  without  respect  ouglit  to  be  abolished.'" — The  Peeface  to  the 
Book  of  Common  Oedee. 

Perhaps  no  one  of  the  great  Reformers  was  bet- 
ter fitted  than  John  Knox  to  prepare  forms  of 
worship  for  the  Churches  of  the  Reformation.  In 
him  a  temperament  naturally  enthusiastic  was 
heightened  by  the  ardor  of  religious  zeal ;  and  the 
courage  that  "  knew  not  what  it  was  to  quail  before 
the  face  of  man,"  consisted  with  a  pious  reverence 
that  abased  him  in  the  presence  of  God.  These 
qualities  alone  would  insure  earnest  and  holy  pray- 
ing, and  secure  its  prevalence  at  the  throne  of 
grace ;  but  in  John  Knox,  their  usefulness  to  the 
Church  was  enhanced  by  a  gift  of  utterance  seldom 
equalled  without  a  special  inspiration.      Vehement 


92  EUTAXIA. 

of  thought,  and  fluent  of  expression,  his  oratory  and 
his  devotions  were  alike  distinguished  for  striking 
and  felicitous  language.  A  deep  experience  of  the 
Christian  life,  and  a  wide  acquaintance  with  it  in 
others,  enabled  him  largely  to  represent  the  wants 
and  feelings  of  worshippers,  in  those  forms  of  sup- 
plication which  he  drew  up  for  their  use. 

Thus  much  would  be  pronounced  by  any  one  at 
all  familiar  with  the  writings  of  Knox,  however  ig- 
norant of  the  services  he  actually  rendered  to  re- 
ligious worship.  The  fervent  spirit  of  the  man 
breathes  in  every  page  of  his  works.  On  first  pe- 
rusing them,  we  could  not  but  wish  that  the  great 
Eeformer  might  have  left  us  some  fruits  of  his  sin- 
gular gift  of  prayer,  beyond  those  which  are  to  be 
found  scattered  among  his  treatises  and  letters. 

And  here  let  me  cite  as  a  specimen  one  of  those 
prayers  which  occur  among  the  writings  of  this 
Eeformer.  I  select  the  following,  not  for  its 
greater  merit,  but  for  its  brevity,  as  more  suited  to 
the  purpose.  It  is  taken  from  the  conclusion  of  one 
of  his  treatises,  and  in  the  original,  is  entitled 

A   GODLY  PRAYER.  ^ 

0  Lord,  most  strong  and  mighty  God  !  Who 


JOHN   KNOX's  LITURGY.  93 

destroyest  the  counsels  of  the  ungodly,  and  at  thy 
pleasure  riddest  away  the  tyrants  of  this  world,  so 
that  no  force  can  resist  thine  everlasting  determina- 
tion :  We,  thy  poor  creatures  and  humble  servants, 
do  most  earnestly  desire  thee,  for  the  love  thou  hast 
to  thy  well-beloved  and  only-begotten  Son,  our 
Lord  and  Saviour  Jesus  Christ,  that  thou  wilt 
look  upon  thy  cause ; — for  it  is  time,  O  Lord  ! — and 
bring  to  nought  all  those  things  that  are,  or  shall 
be  appointed,  determined,  and  agreed  against  thee 
and  thy  holy  word.  Let  not  the  enemies  of  thy 
truth  too  miserably  oppress  thy  word  and  thy  ser- 
vants which  seek  thy  glory,  tender*  the  advance- 
ment of  thy  pure  religion,  and  above  all  things  wish 
in  their  heart  that  thy  holy  name  alone  may  be 
glorified  among  all  nations.  Give  unto  the  mouth  of 
thy  people  truth  and  wisdom  which  no  man  may  resist. 
And  although  we  have  most  justly  deserved  this 
plague  and  famine  of  thy  word,  yet,  upon  our  true 
repentance,  grant,  we  beseech  thee,  we  may  be 
thereof  released.  And  here  we  promise,  before  thy 
divine  majesty,  better  to  use  thy  gifts  than  we  have 
done,  and  more  straightly  to  order  our  lives  accord- 
ing to  thy  holy  will  and  pleasure.     And  we  will 

*  Tender,  i.  c,  regard  with  kindness. 


94  EDTAXIA. 

sing  perpetual  praises  to  thy  most  blessed  name, 
world  without  end,  through  Jesus  Christ  our 
Lord.     Amen.* 

That  there  were  some  qualities,  however,  in  the 
Scottish  Keformer's  character,  wanting  to  a  perfect 
adaptedness  for  the  work  of  devotional  writing,  we 
are  free  to  acknowledge.  The  delicacy,  the  tender- 
ness that  should  deal  with  certain  phases  of  relig- 
ious experience,  that  should  express  certain  emotions 
of  the  soul :  of  these,  though  not  destitute,  neither 
was  he  remarkably  possessed.  ISTor  might  we 
reasonably  look  to  him  for  these.  Knox  was  a  man 
raised  up  to  do  battle  in  fierce  times,  with  rude  and 
rough  adversaries  ;  and  though  not  without  kindly 
sympathies  and  gentle  suscejDtibilities,  he  was  not 
so  placed  as  to  develop  them  in  full  proportion  with 
other  attributes  of  his  noble  soul.  But  the  worship 
of  the  Church  of  Scotland  did  not  suffer  by  this 
deficiency  in  the  author  of  its  forms.  Happily 
for  Knox,  on  this  and  other  accounts,  he  came 
early  in  his  apostolic  career,  under  the  benign  irra- 
diation of  a  clear  and  beautiful  mind,  adorned  with 

*  See  the  Writings  of  John  Knox,  published  by  the  Presby- 
terian Board,  Philadelphia. 


JOHN  XNOX'S   LITURGY.  96 

some  of  the  graces  in  which  himself  was  wanting  : 
the  mind  of  Calvin.* 

In  the  year  1554,  finding  it  no  longer  safe  to  re- 
main in  Scotland,  where  the  Protestant  cause  was 
suffering  violence  under  the  reign  of  Mary,  Knox 
repaired  to  Geneva,  a  place  where  he  already  had 
many  friends  and  well-wishers  among  his  Eeformed 
brethren.  By  Calvin  he  was  received  with  open 
arms ;  and  in  the  intimate  society  of  that  remarka- 
ble man,  he  passed  much  time.  With  occasional 
absences,  during  one  of  which  he  visited  the  Eng- 
lish refugees  at  Frankfort,  and  during  another  re- 
turned for  some  months  to  Scotland,  Knox  spent 

*  "  The  world  has  been  accustomed  to  impute  a  stoic  coldness 
and  severity  to  his  character,  but  the  whole  tenor  of  his  life 
contradicts  this  imputation.  That  deep  feeling  for,  and  knowl- 
edge of,  the  sufferings  of  others,  which  he  derived  from  his  own 
experience,  and  which  was  not  dulled  in  his  old  age,  are  exem- 
plified by  a  variety  of  instances.  Passages  occur  even  in  the 
*  Institutes,'  which  prove  his  gentleness  of  spirit,  his  sympathy 
with  mankind,  and  knowledge  of  the  human  heart.  There  was 
nothing  stern,  formal,  or  repulsive  in  his  manners.  Women 
never  shrank  from  frequent  or  familiar  conversation  with  him 
on  subjects  of  religion.  And  that  which  will  say  still  more 
in  his  favor,  his  colleagues  in  office  often  spoke,  after  his  death, 
in  terms  of  the  highest  praise,  of  his  gentleness,  and  agreeable, 
loving  temper." — Henry's  Life  of  Calvin,  i.  2T8. 
1* 


96  EUTAXIA.  »- 

parts  of  six  years  in  the  city  of  Geneva,  dwelling 
in  the  bosom  of  Ms  own  family,  pursuing  various 
studies  under  the  direction  of  his  illustrious  master, 
and  having  charge  of  a  small  congregation  of  Eng- 
lish exiles,  who  like  him  had  fled  to  the  capital  of 
the  Protestant  world.  The  greatest  affection  united 
him  with  the  members  of  his  little  flock  ;  and  he 
was  happy  in  the  friendship  of  Calvin  and  other 
pastors  of  Geneva.  So  much  was  he  delighted  with 
the  purity  of  religion  established  in  that  city,  that 
he  warm]y  recommended  it  to  his  religious  acquaint- 
ances in  England,  as  the  best  Christian  asylum  to 
which  they  could  flee.  "  In  my  heart,"  says  he,  in 
a  letter  to  a  friend,  "I  could  have  wished,  yea,  and 
cannot  cease  to  wish,  that  it  might  please  God  to 
guide  and  conduct  yourself  to  this  place  ;  where,  I 
neither  fear  nor  am  ashamed  to  say,  is  the  most 
perfect  school  of  Christ  that  ever  was  in  the  earth 
since  the  days  of  the  apostles.  In  other  places,  I 
confess  Christ  to  be  truly  preached  ;  but  manners 
and  religion  to  be  so  sincerely  reformed,  I  have 
not  yet  seen  in  any  other  place  beside."* 

As  on  all  important  points  of  faith  and  discipline 
these  great  Eeformers  perfectly  agreed,  so,  too,  in 

*  M'Crie's  L'/e  <?/■  iCnojT,  period  V. 


JOHN   KNOX's   LITURGY.  97 

respect  to  forms  of  public  worship,  their  practice 
was  harmonious.  Calvin,  as  we  shall  see  hereafter, 
had  already,  ten  years  before  the  arrival  of  Knox, 
inaugurated  the  Reformed  service  in  the  Churches 
of  Geneva ;  according  to  the  mode  and  ragnner 
which  he  deemed  most  agreeable  to  the  word  of 
God  and  primitive  custom.  Knox,  in  his  Letter  of 
Instruction  written  from  Geneva  to  the  Protestants 
of  Scotland,  takes  for  the  model  of  his  directions 
that  Liturgy  which  he  finds  in  use  among  his  Ge- 
nevan brethren,  and  recommends  the  same  general  or- 
der to  be  observed  in  their  assemblies.  For  beauty 
of  thought  and  propriety  of  counsel,  this  letter  de- 
serves quotation.  "  Your  beginning,"  says  the  Re- 
former, "  should  be  by  confessing  of  your  offences, 
and  invocation  of  the  Spirit  of  the  Lord  Jesus  to 
assist  you  in  all  your  godly  enterprises.  And  then 
let  some  place  of  Scripture >  be  plainly  and  distinctly 
read,  as  much  as  shall  be  thought  sufficient  for  a 
day  or  time.  In  reading  the  Scriptures,  I  would 
ye  should  join  some  books  of  the  Old  and  some  of 
the  New  Testament  together,  as  Genesis  and  one  of 
the  Evangelists,  Exodus  with  another,  and  so  forth  ; 
ever  ending  such  books  as  ye  begin,  as  the  time 
will  suffer ;  for  it  shall  greatly  comfort  you  to  hear 
that  harmony  and   well-tuned  song  of  the  Holy 


98  EUTAXIA. 

Spirit  speaking  in  our  fathers  from  the  beginning. 
It  shall  confirm  you  in  these  dangerous  and  perilous 
days  to  behold  the  face  of  Cheist  Jesus,  and  his 
loving  spouse  and  Church,  from  Abel  to  himself, 
and  from  himself  to  this  day,  in  all  ages  to  be  one. 
Like  as  your  assemblies  ought  to  beM,  with  con- 
fession and  invocation  of  God's  Ho^  Spirit,  so 
would  I  that  they  never  finished  without  thanks- 
giving, and  common  prayers  for  princes,  rulers  and 
magistrates ;  for  the  liberty  and  free  passage  of 
Christ's  Gospel ;  for  the  comfort  and  deliverance 
of  our  af&icted  brethren  in  all  places  now  persecut- 
ed, but  most  cruelly  within  the  realm  of  France  and 
England.;^'  and  for  such  other  things  as  the  Spirit  of 
the  Lord  Jesus  shall  teach  you  to  be  profitable 
either  to  yourselves,  or  yet  to  your  brethren,  where- 
soever they  are."* 

The  necessities  of  the'  English  Chui'ch  at  Frank- 
fort, to  which  Knox  ministered  for  a  short  time,  led 
him  in  1554  to  draw  up  an  Order  of  Worship, 
closely  modelled  upon  the  Genevan  service.f  When, 

— ^*  Knox,  A  Most  Godly  Counsel,  &c.  f-. 

f  See  "  A  Brief  Discourse  of  the  Troubles  begun  at  Frank- 
fort in  Germany,  A.  D.  1554,  about  the  Book  of  Common 
Prayer  and  Ceremonies."  First  published  1575.  Reprinted  in 
"  The  Phenix  ;  or,  a  Revival  of  Scarce  and  Valuable  Pieces 


JOHN   KNOX'S  LITURGY.  99 

,  after  a  short  stay  at  Frankfort,  the  Eeformer  went 
back  to  Geneva,  and  took  charge  of  the  English 
congregation  in  that  city,  this  form  was  uiraniniously 
adopted,  and  in  February,  1556,  was  published.* 
The  design  of  its  publication  was  not  simply  to 
supply  the  wants  of  the  congi-egation  at  Geneva, 
but  rather,  as  we  learn  from  the  Preface,  with  a 
view  to  its  extensive  use  in  England  and  Scotland. 
And  upon  the  return  of  Knox  to  Scotland,  he  ob- 
tained the  general  adherence  of  the  Scottish  churches 
to  this  Order.  It  was  adopted  by  Act  of  the  Gen- 
eral Assembly  as  early  as  1560,t  ^^^  in  subsequent 

vyears  repeatedly  approved,  as  the  established  form 
of  worship. 

'^  We,  therefore,"  says  the  Preface  to  the  Book  of 

■{  Common  Order,  dated  at  Geneva,  in  February,  1556, 
"  not  as  the  greatest  clerks  of  all,  but  as  the  least 

from  the  Kemotest  Antiquity,  down  to  the  Present  Times." 
London,  1707. 

*  The  title  of  this  book,  as  subseqfliently  reprinted  (in  1600), 
was,  "  The  Book  of  Common  Order,  or  The  Order  of  the  Eng- 
lish Kirk  at  Greneva,  whereof  John  Knox  was  Minister  :  Ap- 
proved by  the  famous  and  learned  man,  John  Calvin.  Received 
and  used  by  the  Reformed  Kirk  of  Scotland,  and  ordinarily  pre- 
fixed to  the  Psalms  in  Metre." — Dunlop's  Confessions,  ii.  383. 

t  The  First  Book  of  Discipline,  1560. 


100  EUTAXIA. 

able  of  many,  do  present  nnto  you,  which  desire  the 
increase  of  God's  Grlory,  and  the  pure  Simplicity  of 
his  word,  a  Form  and  Order  of  a  Eeformed  Church, 
limit  within  the  Compass  of  God's  word,  which  oiu' 
Saviour  hath  left  unto  us  as  only  sufficient  to  govern 
all  our  actions  by. — And  also,  knowing  that  negli- 
gence in  reforming  that  Keligion  which  was  begun 
in  England,  was  not  the  least  cause  of  God's  Eod 
laid  upon  us,  having  now  obtained,  by  the  merciful 
Providence  of  our  heavenly  Father,  a  free  Church 
for  all  our  nation  in  this  most  worthy  City  of  Ge- 
neva, we  presented  to  the  judgment  of  the  famous 
man,  John  Calvin,  and  others  learned  in  these  Parts, 
the  Order  which  we  minded  to  use  in  our  Church  ; 
who  approving  it  as  sufficient  for  a  Christian  Con- 
gregation, we  put  the  same  in  Execution,  nothing 
doubting  but  all  godly  men  shall  be  much  edified 
thereby."* 

It  was  not  designed  that  the  use  of  these  prayers 
should  be  confined  to  the  services  of  the  Sabbath. 
The  Church  of  Scotland,  in  the  early  days  of  the 
Reformation,  enjoined  more  frequent  celebration  of 
Divine  Service.     It  recommended  that  where  prac- 

*  The  Preface  :  "  To  our  Brethren  in  England  and  else- 
where, which  love  Jesus  Christ  unfeignedly.'" — Dunlop's  Con- 
fessions,  ii.  385. 


JOHN   KNOX's  LITURGY.  101 

ticable,  and  especially  "  in  great  towns,  there  be 
either  Sermon  or  Common  Prayers,  with  some  Exer- 
cise of  reading  of  Scriptures,  every  day."*  On 
Sundays,  besides  the  service  of  prayer  and  preach- 
ing in  the  morning,  there  was  a  catechetical  exercise 
for  the  young  in  the  afternoon.  On  one  day  of  the 
week,  also,  was  held  a  meeting,  for  free  and  familiar 
exposition  of  the  Scriptures  ;  in  which  "  every  man 
had  Liberty  to  utter  and  declare  his  mind  and  know- 
ledge to  the  Comfort  and  Consolation  of  the  Kirk."f 
These  exercises,  answering  precisely  to  our  meet- 
ings for  conference  and  prayer,  were  termed  more 
scripturally  by  our  fathers,  ''  prophesyings,"  or 
"  interpretations.''^  The  Lord's  Supper  was  ad- 
ministered four  times  a  year.§ 

*  The  FirsL  Book  of  Discipline,  c.  xi. — ^When  Mr.  Kobert 
Bruce  was  relegated  to  Inverness,  A.  D.  1605,  he  "  remained 
there  four  years,  teachmg  every  Sabbath  before  noon,  and  every 
Wednesday,  and  exercised  at  the  reading  of  the  prayers  every 
other  night." — Calderwood,  p.  496, 

f  The  First  Book  of  Discipline,  c.  xii, 

X  The  practice  was  borrowed,  as  we  have  seen,  from  the  Ge- 
nevan Church  :  it  was  adopted  very  generally  in  the  Church  of 
England,  also,  and  remained  until  arbitrarily  broken  up  by 
Queen  Elizabeth. — See  Memoirs  of  Archbp.  Orindal. 

§In  1711,  the  Greneral  Assembly  recommended  to  the  Presby- 
teries a  more  frequent  celebration  of  the  Lord's  Supper  :  "  that 


102  EUTAXIA. 

These  facts  enable  us  to  form  some  idea  of  the 
arrangements  for  public  worship,  which  our  Ee- 
formers  attempted  to  provide  in  all  the  Churches  of 
Scotland.  That  they  succeeded  in  establishing 
them  everywhere,  we  have  no  reason  to  believe. 
But  in  many  places,  the  scheme  was  carried  out. 
In  many  towns  and  villages,  the  church-going  bell 
was  to  be  heard,  not  alone  upon  the  Sabbath,  but 
often,  or  even  daily,  through  the  week.  The  church 
was  regarded,  not  simply  as  a  place  of  weekly  con- 
gregation, but  as  a  sanctuary  and  asylum,  always 
open  to  the  solitary  worshipper,  who  sought  oppor- 
tunity of  quiet  devotion.  Frequently,  too,  was  op- 
portunity afforded  of  hearing  the  word  read,  and 
uniting  with  the  assembly  of  the  faithful  in  the 
hymn  of  praise  and  the  voice  of  prayer.  We  love 
to  look  back  on  those  days  of  open  churches  and 
daily  worship.  There  were  prevalent  sins  and  er- 
rors in  those  days ;  ignorance  and  superstition  yet 
remained  to  be  rooted  out ;  but  in  the  measures 
adopted  for  their  eradication,  and  the  promoting  of 
truth  and  godliness,  we  discover  wisdom  and  judi- 

it  be  duly  observed  in  their  bounds  through  the  several  months 
in  the  year  ;"  but  it  does  not  appear  that  this  action  was  fol- 
lowed up. — See  Compendium  of  the  Laws  of  the  Church  of 
Scotland,  Part  Second,  p.  164. 


JOHN    KNOX'S   LITURGY.  103 

ciousness,  unrestrained  by  the  fear  of  infringing  on 
established  custom,  or  offending  unconquerable 
prejudice. 

We  proceed  to  give  the  form  of  Divine  Service 
appointed  in  the  Scottish  Order  of  Worship,  for  the 
morning  of  the  Lord's  Day. 

THE  OEDER  OF  PUBLIC  WORSHIP.  "^ 

When  the  congregation  is  assembled  at  the  hour 
appointed^  the  minister  useth  one  of  these  two  confes- 
sions^ or  like  in  effect^  exhorting  the  people  diligently  to 
examine  themselves^  following  in  their  hearts  the  tenor 
of  his  words,  ^' 

THE    CONFESSION   OF  OUR  SINS. 

O  Eternal  God,  and  most  merciful  Father :  we 
confess  and  acknowledge  here  before  thy  divine 
majesty,  that  Ave  are  miserable  sinners,  conceived 
and  born  in  sin  and  iniquity,  so  that  in  us  there  is 
no  goodness.  For  the  flesh  evermore  rebelleth 
against  the  spirit ;  whereby  we  continually  trans- 
gress thine  holy  precepts  and  commandments,  and 
so  purchase  to  ourselves,  through  thy  just  judg- 
ment, death  and  condemnation.  Notwithstanding, 
O  Heavenly  Father,  forasmuch  as  we  are  displeased 
with  ourselves  for  the  sins  that  we  have  committed 


104  EUTAXIA. 

against  thee,  and  do  unfeignedly  repent  us  of  the 
same,  we  most  humbly  beseech  thee,  for  Jesus 
Christ's  sake,  to  show  thy  mercy  upon  us,  to  forgive 
us  all  our  sins,  and  to  increase  thine  Holy  Spirit  in 
us  ;  that  we,  acknowledging  from  the  bottom  of  our 
hearts  our  own  unrighteousness,  may  from  hence- 
forth not  only  mortify  our  sinful  lusts  and  affections, 
but  also  bring  forth  such  fruits  as  may  be  agreeable 
to  thy  most  blessed  will ;  not  for  the  worthiness 
thereof,  but  for  the  merits  of  thy  dearly  beloved 
Son  Jesus  Christ,  our  only  Saviour,  whom  thou  hast 
already  given  an  oblation  and  offering  for  our  sins, 
and  for  whose  sake  we  are  certainly  persuaded  that 
thou  wilt  deny  us  nothing  that  we  shall  ask  in  his 
Name  according  to  thy  will.  For  thy  Holy  Spirit 
doth  assure  our  consciences  that  thou  art  our  mer- 
ciful Father,  and  so  lovest  us,  thy  children,  through 
him,  that  nothing  is  able  to  remove  thine  heavenly 
grace  and  favor  from  us.  To  thee,  therefore,  O 
Father,  with  the  Son  and  with  the  Holy  Ghost,  be 
all  honor  and  glory,  world  without  end.     Amen. 

ANOTHER   confession   OF   SINS. 

Almighty  God,  we  are  unworthy  to  come  into 
thy  presence,  by  reason  of  our  manifold  sins  and 
wickedness;    much  less  to  receive  any   grace   or 


JOHN   KNOX's   LITURGY.  105 

mercy  at  thine  hands,  if  thou  shouldst  deal  with  us 
according  to  our  deservings.  For  we  have  sinned, 
O  Lord,  against  thee,  and  have  offended  thy  holy 
Majesty.  We  were  conceived  in  sin,  and  in  iniquity 
was  every  one  of  us  born.  All  the  days  of  our 
life  we  have  continued  in  sin  and  wickedness, 
to  follow  the  corruption  of  our  fleshly  nature. 
Therefore,  0  Lord,  if  thou  shouldst  enter  into  judg- 
ment with  us,  just  occasion  hast  thou  not  only  to 
punish  these  our  mortal  bodies,  but  also  to  punish 
us  both  in  body  and  soul  eternally,  if  thou  shouldst 
deal  with  us  according  to  the  rigor  of  thy  justice. 
But  yet,  0  Lord,  as  we  acknowledge  our  sins  and 
offences,  together  with  the  fearful  judgment  that 
justly,  by  reason  thereof,  thou  mayst  pour  upon  us : 
so  also,  we  acknowledge  thee  to  be  a  merciful  God, 
a  loving  and  a  favorable  Father,  to  all  them  that 
unfeignedly  turn  unto  thee.  Wherefore,  0  Lord, 
we  thy  people,  the  workmanship  of  thine  own  hands, 
most  humbly  beseech  thee,  for  Christ  thy  Son's 
sake,  to  shew  thy  mercy  upon  us,  and  forgive  us 
all  our  offences.  Impute  not  unto  us  the  sins  of 
our  youth,  neither  yet  receive  thou  a  reckoning  of 
us  for  the  iniquity  of  our  old  age.  But  as  thou  hast 
shewed  thyself  merciful  to  all  them  that  have  truly 
called  unto  thee,  so  shew  the  like  favor  unto  us 
5* 


\ 


106  EUTAXIA. 

thy  poor  servants.  Endue  our  hearts,  0  God,  with 
such  a  true  and  perfect  acknowledging  of  our  sins, 
that  we  may  pour  forth  before  thee  the  unfeigned 
sighs  of  our  troubled  hearts  and  afflicted  consciences 
for  our  offences  committed  against  thee.  Inflame 
our  souls  with  such  zeal  and  fervency  towards  thy 
glory,  that  all  the  days  of  our  life  our  only  study 
and  labor  may  be  to  serve  and  worship  thee,  in 
spirit  and  in  truth.  Preserve  us  from  all  impedi- 
ments that  in  anywise  may  hinder  us ;  but  especially 
from  the  craft  of  Satan,  from  the  snares  of  the 
world,  and  from  the  naughty  lusts  and  affections  of 
the  flesh.  Make  thy  Spirit,  0  God,  once  to  take 
such  full  possession  of  our  hearts,  that  not  only  the 
actions  of  our  life,  but  also  the  words  of  our  mouth, 
and  the  least  thought  of  our  mind,  may  be  guided 
and  ruled  thereby. 

And  finally,  grant  that  all  our  time  may  be  so 
spent  in  thy  true  fear  and  obedience,  that  we  may 
end  the  same  in  the  sanctification  of  thy  blessed 
name,  through  Jesus  Christ  our  Lord ;  to  whom, 
with  thee  and  the  Holy  Ghost,  be  all  honor  and 
glory,  both  now  and  forever.     Amen. 

This  done  [the  minister  readeth  fro7n  the  Holy 
Scripture']  ;  the  people  then  sing  a  Psalm  all  together. 


JOHN   KNOX's  LITURGY.  107 

in  a  plain  tune ;  which  ended^  the  minister  prayeth 
for  the  assistance  of  God^s  Holy  Spirit^  as  the  same 
shall  move  his  Jieart^  and  so  proceedeth  to  the  sermdn^ 
losing  after  the  sermon  this  prayer  following,  or  such 
like. 

A  PRAYER  FOR    THE   WHOLE    ESTATE   OF  CHRIST'S 

CHURCH. 

Almighty  God  and  most  merciful  Father,  we 
humbly  submit  ourselves,  and  fall  down  before  thy 
Majesty,  beseeching  thee,  from  the  bottom  of  our 
hearts,  that  this  seed  of  thy  word,  now  sown  among 
us,  may  take  such  deep  root,  that  neither  the  burn- 
ing heat  of  persecution  cause  it  to  wither,  neither 
the  thorny  cares  of  this  life  do  choke  it,  but  that,  as 
seed  sown  in  good  ground,  it  may  bring  forth  thirty, 
sixty,  and  an  hundred  fold,  as  thine  heavenly  wis- 
dom hath  appointed.  And  because  we  have  need 
continually  to  crave  many  things  at  thine  hands,  we 
humbly  beseech  thee,  0  heavenly  Father,  to  grant 
us  thine  Holy  Spirit  to  direct  our  petitions,  that 
they  may  proceed  from  such  a  fervent  mind  as  may 
be  agreeable  to  thy  most  blessed  will.  And  seeing 
that  our  infirmity  is  able  to  do  nothing  without 
thine  help,  and  that  thou  art  not  ignorant  "with  how 
many  and  great  temptations  we  poor  wretches  are 


108  EUTAXIA. 

on  every  side  enclosed  and  compassed,  let  thy 
strength,  0  Lord,  sustain  our  weakness,  that  we, 
Ifeing  defended  with  the  force  of  thy  grace,  may  be 
safely  preserved  against  all  assaults  of  Satan,  who 
goeth.  about  continually  like  a  roaring  lion,  seeking 
to  devour  us.  Increase  our  faith,  0  merciful  Fa- 
ther, that  we  do  not  swerve  at  any  time  from  thine 
heavenly  word ;  but  augment  in  us  hope  and  love, 
with  a  careful  keeping  of  all  thy  commandments, 
that  no  hardness  of  heart,  no  hypocrisy,  no  concu- 
piscence of  the  eyes,  nor  enticements  of  the  world, 
do  draw  us  away  from  thine  obedience.  And  see- 
ing we  live  now  in  these  most  perilous  times,  let 
thy  fatherly  providence  defend  us  against  the 
violence  of  all  our  enemies^  who  do  everywhere 
pursue  us ;  but  chiefly  against  the  wicked  rage  and 
furious  uproars  of  that  Eomish  idol  and  enemy  to 
thy  Christ. 

Furthermore,  forasmuch  as  by  thine  holy  apostle 
we  are  taught  to  make  our  prayers  and  supplications 
for  all  men,  we  pray  not  only  for  ourselves  here 
present,  but  beseech  thee  also  to  reduce  all  such  as 
yet  be  ignorant  from  the  miserable  captivity  of 
blindness  and  error  to  the  pure  understanding  of 
thine  heavenly  truth  :  that  we  all,  with  one  consent 
and  unity  of  mind,  may  worship  thee  our  only  God 


JOHN    KNOX's  LITURGY.  109 

and  Saviour ;  and  that  all  pastors,  shepherds,  and 
ministers,  to  whom  thou  hast  committed  the  dispen- 
sation of  thine  holy  word,  and  charge  of  thy  chosen 
people,  may  both  in  their  life  and  doctrine  be  found 
faithful,  setting  only  before  their  eyes  thy  glory ; 
and  that  by  them  all  poor  sheep  which  wander  and 
go  astray  may  be  gathered  and  brought  home  to 
thy  fold. 

Moreover,  because  the  hearts  of  rulers  are  in  thine 
hands,  we  beseech  thee  to  direct  and  govern  the 
hearts  of  all  kings,  princes,  and  magistrates,  to  whom 
thou  hast  committed  the  sword ;  especially,  0  Lord, 
according  to  our  bounden  duty,  we  beseech  thee  to 
maintain  and  increase  the  noble  estate  of  the  Queen's 
Majesty,  and  her  honorable  council,  with  all  the  es- 
tate and  whole  body  of  the  commonwealth.  Let 
thy  fatherly  favor  so  preserve  her,  and  thine  Holy 
Spirit  so  govern  her  heart,  that  she  may  in  such 
sort  execute  her  office  that  thy  religion  may  be 
purely  maintained,  manners  reformed,  and  sin  pun- 
ished, according  to  the  precise  rule  of  thine  holy 
word. 

And  for  that  we  be  all  members  of  the  mystical 
body  of  Christ  Jesus,  we  make  our  requests  unto 
thee,  O  heavenly  Father,  for  all  such  as  are  afflicted 
with  any  kind  of  cross  or  tribulation,  as  war,  plague, 


110  EUTAXIA. 

famine,  sickness,  poverty,  imprisonment,  persecu- 
tion, banishment,  or  any  other  kind  of  thy  chastise- 
ments, whether  it  be  grief  of  body  or  unqnietness 
of  mind ;  that  it  would  please  thee  to  give  them 
patience  and  constanc}^,  till  thou  send  them  full  de- 
liverance out  of  all  their  troubles.  And,  finally, 
O  LoED  God,  most  merciful  Father,  we  most  humbly 
beseech  thee  to  shew  thy  great  mercies  upon  those 
our  brethren  who  are  persecuted,  cast  in  prison,  and 
daily  condemned  to  death,  for  the  testimony  of  thy 
truth :  and  though  they  be  utterly  destitute  of  all 
man's  aid,  yet  let  thy  sweet  comfort  never  depart 
from  them,  but  so  inflame  their  hearts  with  thine 
Holy  Spirit,  that  they  may  boldly  and  cheerfully 
abide  such  trial  as  thy  godly  wisdom  shall  appoint ; 
so  that  at  length,  as  well  by  their  death  as  by  their 
life,  the  kingdom  of  thy  Son  Jesus  Christ  may  in- 
crease and  shine  through  all  the  world ;  in  whose 
name  we  make  our  humble  petitions  unto  thee,  as 
he  hath  taught  us,  saying, 

Our  Father,  which  art  in  heaven,  hallowed  be  thy 
name.  Thy  kingdom  come.  Thy  will  be  done  on 
earth,  as  it  is  in  heaven.  Give  us  this  day  our 
daily  bread.  And  forgive  us  our  debts,  as  we  for- 
give our  debtors.  And  lead  us  not  into  temptation, 
but    deliver   us    from    evil.       For   thine    is    the 


JOHN   KNOX's  LITURGY.  Ill 

kingdom,  and  the  power,  and  the  glory,   forever. 
Amen. 

Almighty  and  everlasting  God,  vouchsafe,  we 
beseech  thee,  to  grant  us  perfect  continuance  in  the 
lively  faith,  augmenting  the  same  in  us  daily,  till 
we  grow  to  the  full  measure  of  our  perfection  in 
Christ,  whereof  we  make  our  confession,  saying, 

I  believe  in  God  the  Father  almighty.  Maker  of 
heaven  and  earth ;  and  in  Jesus  Christ  his  only  Son 
our  Lord,  who  was  conceived  by  the  Holy  Ghost, 
born  of  the  Virgin  Mary,  suffered  under  Pontius 
Pilate,  was  crucified,  dead  and  buried;  he  de- 
scended into  hell;  the  third  day  he  rose  again 
from  the  dead ;  he  ascended  into  heaven,  and  sit- 
teth  on  the  right  hand  of  God  the  Father  Almighty ; 
from  thence  he  shall  come  to  judge  the  quick  and 
the  dead.  I  believe  in  the  Holy  Ghost;  the  holy 
Catholic  Church;  the  communion  of  saints;  the 
forgiveness  of  sins ;  the  resurrection  of  the  body, 
and  the  life  everlasting.     Amen. 

Then  the  people  sing  a  psalm;  which  ended,  the 
minister  pronounceth  one  of  these  blessings,  and  so  the 
congregation  departeth. 

The  Lord  bless  us,  and  save  us ;  the  Lord  make 
his  face  to  shine  upon  us,  and  be  merciful  unto  us ; 


112  EUTAXIA. 

the  Lord  turn  his  countenance  towards  us,  and 
grant  us  his  peace. 

The  grace  of  our  Lord  Jesus  Christ,  the  love  of 
G  OD,  and  the  communion  of  the  Holy  Ghost,  be 
with  you  all.     Amen.* 

A  GODLY  PRAYER,  TO  BE  SAID  AT  ALL  TIMES. 

Honor  and  praise  be  given  to  thee,  0  Lord 
God  Almighty,  most  dear  Father  of  heaven,  for  all 
thy  mercies  and  loving-kindness  shewed  unto  us,  in 

*  It  shall  not  he  necessary  fur  the  minister  daily  to  repeat  all 
these  things  before  mentioned,  but,  beginning  with  some  manner 
of  confession,  to  proceed  to  the  sermon  ;  which  being  ended,  he 
either  useih  the  prayer  for  all  estates  before  mentioned,  or  else 
prayeih  as  the  Spirit  of  God  shall  move  his  heart,  framing  the 
same  according  to  the  time  and  matter  which  he  hath  intreated  of 
And  if  there  shall  be  at  any  time  any  present  plague,  famine^ 
pestilence,  war,  or  such  like,  which  be  evident  tokens  of  God's 
wrath,  as  it  is  our  part  to  acknou^edge  our  sins  to  be  the  occasion 
thereof,  so  are  we  appointed  by  the  Scriptures  to  give  ourselves 
to  mourning,  fasting,  and  prayer,  as  the  means  to  turn  away 
God^s  heavy  displeasure.  Therefore  it  shall  be  convenient  that 
the  minister  at  such  time  do  not  only  admonish  the  people  thereof  , 
but  also  use  some  form  of  prayer  according  as  the  present  neces- 
sity requireth  ;  to  the  which  he  may  appoint,  by  a  common  con- 
sent, some  several  day  after  the  sermon  weeMy  to  be  observed. 


JOHN   KNOX's   LITURGY.  113 

that  it  hath  pleased  thy  gracious  goodness  freely  and 
of  thine  own  accord  to  elect  and  choose  us  to  salva- 
tion before  the  beginning  of  the  world.  And  even 
like  continual  thanks  be  given  to  thee  for  creating 
us  after  thine  own  image  ;  for  redeeming  us  with  the 
precious  blood  of  thy  dear  Son,  when  we  were  ut- 
terly lost ;  for  sanctifying  us  with  thine  Holy  Spirit 
in  the  revelation  and  knowledge  of  thine  holy  word ; 
for  helping  and  succoring  us  in  all  our  needs  and  ne- 
cessities ;  for  saving  us  from  all  dangers  of  body  and 
soul ;  for  comforting  us  so  fatherly  in  all  our  tribula- 
tions and  persecutions ;  for  sparing  us  so  long,  and 
giving  us  so  large  a  time  of  repentance.  These  bene- 
fits, 0  most  merciful  Father,  like  as  we  acknowledge 
to  have  received  of  thine  only  goodness,  even  so  we 
beseech  thee,  for  thy  dear  Son  Jesus  Christ's  sake, 
to  grant  us  always  thine  Holy  Spirit,  whereby  we 
may  continually  grow  in  thankfulness  towards  thee, 
and  be  led  into  all  truth,  and  comforted  in  all  our  ad- 
versities. 0  Lord,  strengthen  our  faith;  kindle  it  more 
in  ferventness  and  love  towards  thee,  and  our  neigh- 
bors, for  thy  sake.  Suffer  us  not,  most  dear  Father, 
to  receive  thy  word  any  more  in  vain ;  but  grant 
us  always  the  assistance  of  thy  grace  and  Holy 
Spirit,  that  in  heart,  word,  and  deed,  we  may  sanc- 
tify and  do  worship  to  thy  name. 


114  EUTAXIA. 

Help  to  amplify  and  increase  thy  kingdom ;  that 
whatsoever  thou  sendest,  we  may  be  heartily  well 
content  with  thy  good  pleasure  and  will.  Let  us  not 
lack  the  thing,  0  Father!  without  the  which  we 
cannot  serve  thee ;  but  bless  thou  so  all  the  works 
of  our  hands,  that  we  may  have  sufficient,  and  not 
be  chargeable,  but  rather  helpful  unto  others. 
Be  merciful,  0  Lord,  to  our  offences ;  and  seeing 
our  debt  is  great,  which  thou  hast  forgiven  us  in 
Jesus  Christ,  make  us  to  love  thee  and  our  neigh- 
bors so  much  the  more.  Be  thou  our  Father,  our 
Captain  and  Defender  in  all  temptations ;  hold  thou 
us  by  thy  merciful  hand ;  that  we  may  be  delivered 
from  all  inconveniences,  and  end  our  lives  in  the 
sanctifying  and  honoring  of  thine  holy  name, 
through  Jesus  Christ  our  Lord  and  only  Saviour. 
Amen. 

Let  thy  mighty  hand  and  outstretched  arm,  O 
Lord,  be  still  our  defence ;  thy  mercy  and  loving- 
kindness  in  Jesus  Christ  thy  dear  Son  our  salvation ; 
thy  true  and  holy  word  our  instruction  ;  thy  grace 
and  Holy  Spirit  our  comfort  and  consolation,  unto 
the  end  and  in  the  end.    Amen. 

0  Lord,  increase  our  faith.     Amen. 


VI. 

THE   FIRST  SACRAMENT  IN   SCOTLAND. 

"There  is  no  warrantable  form  [of  celebrating  the  Lord's  Supper]  directed 
or  approven  by  the  Kirk,  besides  that  which  is  extant  in  print  before  the 
Psalm  Book ;  according  to  which,  as  I  have  always  done,  I  now  minister  that 
sacrament."— A  Scottish  Cleegtman  in  1620. 

In  a  hall  of  the  ancient  baronial  house  of  Calder, 
West  Lothian,  there  hangs  a  portrait  of  John  Knox, 
with  this  inscription :  ''  The  first  Sacrament  of  the 
Supper  given  in  Scotland  after  the  Eeformation, 
was  dispensed  in  this  hall."* 

It  seems  probable  that  the  occasion  to  which  this 
language  refers,  if  not  actually  the  earliest  celebra- 
tion of  that  ordinance  in  Scotland,  was  the  first 
after  Knox's  return  from  Geneva,  in  August,  1555. 
Then,  by  the  persuasion  of  our  Eeformer,  the  ad- 
herents of  the  Protestant  faith,  who  had  hitherto 
compromised  with  Popery  so  far  as  to  attend  mass 
for  the  sake  of  appearances,  were  led  to  an  open 
breach  with  Eome ;   and  from  this  period  may,  in 

*  M'Crie's  Life  of  Knox,  p.  118,  iwte. 


116  EUTAXIA. 

some  sense,  be  dated  the  public  manifestation  of 
tbe  Eeformed  movement  in  Scotland. 

This,  too,  was  the  first  administration  of  the 
Lord's  Supper  by  John  Knox,  according  to  the 
form  and  manner  which  he  had  seen  practised  at 
Geneva,  and  which  afterwards  became  the  ap- 
pointed order  of  administration  in  the  Church  of 
Scotland. 

It  needs  no  vivid  fancy  to  picture  a  scene  of 
striking  interest,  as  occurring  under  these  circum- 
stances at  that  sacramental  season  in  Calder-house. 
Standing  behind  the  sacred  table  was  the  venerable 
figure  of  the  Keformer,  small  in  stature,  but  not 
without  dignity  of  bearing,  and  a  gravity  of  aspect 
increased  by  the  length  of  the  flowing  beard,  which 
reached  almost  to  his  waist.  His  pallid,  sickly 
countenance  is  lighted  up  by  the  fire  of  a  keen, 
penetrating  eye ;  as,  in  uttering  the  exhortations  of 
the  communion  form,  he  looks  around  him  on  the 
small  but  crowded  company  who  are  collected  in 
that  hall.  Some  of  these  are  men  of  no  mean  fame. 
Observe,  as  he  goes  up  to  receive  the  holy  emblems, 
the  young  Lord  James  Stuart,  now  in  his  twenty- 
second  year ;  destined  at  no  distant  day  to  assume 
the  regency  of  the  kingdom,  as  the  famous  Earl  of 
Murray.     Already,    in   sternness   of  temperament 


FIRST   SACRAMENT   IN   SCOTLAND.  117 

and  austerity  of  manners,  that  savor  of  his  priestly 
education,  he  resembles  not  a  little  his  admired  and 
beloved  master.  Now,  the  young  Lord  Erskine 
advances  to  the  table ;  a  gallant  nobleman,  of  free 
and  generous  soul,  upon  whom  the  honors  of  the 
regency  will  also  devolve,  but  whose  gentle  spirit 
will  break  under  the  trials  of  troublous  times.* 
Next  comes  another  youth,  the  future  Earl  of  Ar- 
gyle :  a  faithful  disciple  and  ardent  advocate  of  the 
doctrines  of  the  Reformers. 

Others  were  present  as  eager  listeners  and  atten- 
tive spectators ;  but  upon  these  three  young  men, 
the  sacred  rite  they  witnessed  for  the  first  time 
produced  permanent  impressions  that  led  to  great 
results.  The  simplicity,  the  solemnity,  the  Scrip- 
tural beauty  of  the  ordinance,  touched  their  inmost 
hearts.  The  admonitions  which  accompanied  it  car- 
ried the  truth  with  power  to  their  souls.  Hence- 
forth these  men  will  retain,  through  turbulent 
scenes,  and  amid  the  temptations  of  office,  a  faith- 
ful adherence  to  that  Gospel  which  they  have 
heard  proclaimed  at  the  table  of  the  Lord's  Supper 
in  the  hall  of  Calder-house. 

Not  without  interest,  then,  shall  we  read  these 

*  Hume's  History  of  England,  c.  xl. 


118  EUTAXIA. 

prayers  and  exhortations  of  the  sacramental  ser- 
vice, whose  first  utterance  three  centuries  ago  fell 
on  the  ears  of  men  with  such  power  and  force. 
We  shall  seem  to  hear,  after  their  long  silence,  the 
tones  of  an  earnest  voice  pronouncing  these  im- 
pressive words,  which,  it  may  be,  have  not  utterly 
lost  their  efficacy  to  edify  and  instruct.* 


THE  MANNEK  OF  THE  ADMINISTKATION 
OF  THE  LORD'S  SUPPER. 

The  day  when  the  Lord's  Supper  is  minister ed,  which  is  com- 
monly used  once  a  month,  or  so  oft  as  the  congregation  shall  think 
expedient,  the  minister  useth  to  say  asfolloweth. 

Let  us  mark,  dear  brethren,  and  consider  how 
Jesus  Christ  did  ordain  unto  us  his  holy  supper, 
according  as  St.  Paul  maketh  rehearsal  in  the  elev- 
enth chapter  of  the  First  Epistle  to  the  Corinthians, 
saying,  I  have  received  of  the  Lord  that  which  also 
I  delivered  unto  you,  to  wit,  that  the  Lord  Jesus, 
the  same  night  in  which  he  was  betrayed,  took 
bread,  and  when  he  had  given  thanks  he  brake  it, 

*  DuNLOp's  Coll.  of  Confessions,  fyc,  of  Public  Authority  in 
the  Kirk  of  Scotland,  ii.  446. 


FIRST  SACRAMENT  IN   SCOTLAND.  119 

and  said,  Take,  eat ;  tliis  is  my  body,  whicli  is 
broken  for  you:  tbis  do  in  remembrance  of  me. 
Likewise,  after  supper,  he  took  the  cup,  saying, 
This  cup  is  the  new  testament,  or  covenant,  in  my 
blood :  this  do,  as  oft  as  ye  shall  drink  thereof,  in 
remembrance  of  me.  For  as  often  as  ye  eat  this 
bread,  and  drink  of  this  cup,  ye  do  shew  the  Lord's 
death  till  he  come.  Wherefore  whosoever  shall 
eat  this  bread,  and  drink  this  cup  of  the  Lord  un- 
worthily, he  shall  be  guilty  of  the  body  and  blood 
of  the  Lord.  Then  see  that  every  one  prove  and 
try  himself,  and  so  let  him  eat  of  this  bread  and 
drink  of  this  cup ;  for  he  that  eateth  or  drinketh 
unworthily,  eateth  and  drinketh  his  own  condem- 
nation, for  not  having  due  regard  and  consideration 
of  the  Lord's  body. 

This  done,  the  minister  proceedeth  to  the  exhortation. 

Dearly  beloved  in  the  Lord,  forasmuch  as  we  be 
now  assembled  to  celebrate  the  holy  communion  of 
the  body  and  blood  "of  our  Saviour  Christ,  let  us 
consider  these  words  of  St.  Paul,  how  he  exhorteth 
all  persons  diligently  to  try  and  examine  them- 
selves before  they  presume  to  eat  of  that  bread,  and 
to  drink  of  that  cup.     For  as  the  benefit  is  great,  if 


120  EUTAXIA. 

with  a  true  penitent  heart  and  lively  faith  we  re- 
ceive that  holy  sacrament  (for  then  we  spiritually 
eat  the  flesh  of  Christ  and  drink  his  blood,  then 
we  dwell  in  Christ,  and  Christ  in  us,  we  be  one 
with  Christ  and  Christ  with  us),  so  is  the  danger 
great  if  we  receive  the  same  unworthily;  for  then 
we  be  guilty  of  the  body  and  blood  of  Christ  our 
Saviour ;  we  eat  and  drink  our  own  condemnation, 
not  discerning  the  Lord's  body ;  we  kindle  God's 
wrath  against  us,  and  provoke  him  to  plague  us 
with  divers  diseases  and  sundry  kinds  of  death. 

And  therefore,  in  the  name  and  by  the  authority 
of  the  eternal  God,  and  of  his  Son  Jesus  Christ,  I 
excommunicate  from  this  table  all  blasphemers  of 
God,  all  idolaters,  all  murderers,  all  adulterers,  all 
that  be  in  malice  or  envy,  all  disobedient  persons 
to  father  or  mother,  to  princes  or  magistrates^  pas- 
tors or  preachers,  all  thieves  and  deceivers  of  their 
neighbors,  and,  finally,  all  such  as  live  a  life 
directly  fighting  against  the  will  of  God  ;  charging 
them,  as  they  will  answer  in  the  presence  of  Him 
who  is  the  righteous  Judge,  that  they  presume  not 
to  profane  this  most  holy  table.  And  yet  this  I 
pronounce  not  to  seclude  any  penitent  person,  how 
grievous  soever  his  sins  before  have  been,  so  that 
he  feel  in  his  heart  unfeigned  repentance  for  the 


FIRST  SACRAMENT  IN   SCOTLAND.,  121 

same  ;  but  only  such  as  continue  in  sin  without  re- 
pentance.    JS'either  yet  is  this  pronounced  against 
such  as  aspire  to  a  greater  perfection  than  they  can 
in  this  present  life  attain  unto ;  for  albeit  we  feel  in 
ourselves  much  frailty  and  wretchedness,  so  that 
we  have  not  our  faith  so  perfect  and  constant  as  we 
ought,  being  many  times  ready  to  distrust  God's 
goodness,  through  our  corrupt  nature ;  and  also  that 
we  are  not  so  thoroughly  given  to  serve  God,  nei- 
ther have  so  fervent  a  zeal  to  set  forth  his  glory,  as 
our  duty  requireth,  feeling  still  such  rebellion  in 
ourselves,  that  we  have  need  daily  to  fight  against 
the  lusts  of  our  flesh ;  yet  nevertheless,  seeing  that 
our  Lord  hath  dealt  thus  mercifully  with  us,  that 
he  hath  printed  his  Gospel  in  our  hearts,  so  that  we 
are  preserved  from  falling  into  desperation  and  un- 
belief; and  seeing  also  that  he  hath  endued  us  with 
a  will  and  desire  to  renounce  and  withstand  our 
own  affections,  with  a  longing  for  his  righteousness, 
and  the  keeping  of  his  commandments :  we  may  be 
now  right  well  assured  that  those  defaults  and  mani- 
fold imperfections  in  us  shall  be  no  hindrance  at 
all  against  us,  to  cause  him  not  to  accept  and  ac- 
count us  as  worthy  to  come  to  his  spiritual  table. 
For  the  end  of  our  coming  thither  is  not  to  make 
protestation  that  we  are  upright  or  just  in  our  lives, 
6 


122  ^  EUTAXIA. 

but  contrariwise,  we  come  to  seek  our  life  and  per- 
fection in  Jesus  Christ,  acknowledging  in  the  mean- 
time tliat  we  of  ourselves  be  the  children  of  wrath 
and  condemnation. 

Let  us  consider,  then,  that  this  sacrament  is  a 
singular  medicine  for  all  poor  sick  creatures,  a  com- 
fortable help  to  weak  souls  ;  and  that  our  Lord  re- 
quireth  no  other  worthiness  on  our  part,  but  that 
we  unfeignedly  acknowledge  our  sinfulness  and 
imperfection.  Then,  to  the  end  that  we  may  be 
worthy  partakers  of  his  merits  and  most  comfort- 
able benefits  (which  is  the  true  eating  of  his  flesh 
and  drinking  of  his  blood),  let  us  not  suffer  our 
minds  to  wander  about  the  consideration  of  these 
earthly  and  corruptible  things  (which  we  see  pres- 
ent to  our  eyes  and  feel  with  our  hands),  to  seek 
Christ  bodily  present  in  them,  as  if  he  were  inclosed 
in  the  bread  and  wine,  or  as  if  these  elements  were 
turned  and  changed  into  the  substance  of  his  flesh 
and  blood.  But  as  the  only  way  to  dispose  our  souls 
to  receive  nourishment,  relief,  and  quickening  of 
his  substance,  let  us  lift  up  our  minds  by  faith 
above  all  things  worldly  and  sensible,  and  thereby 
enter  into  heaven,  that  we  may  find  and  receive 
Christ,  where  he  dwelleth  undoubtedly,  very  God 
and  very  man,  in  the  incomprehensible  glory  of  his 


FIRST   SACRAMENT   IN   SCOTLAND.  123 

Father :  To  whom  be  all  praise,  honor,  and  glory, 
now  and  ever.     Amen. 

The  exhortation  ended^  the  minister  cometh  down 
from,  the  pulpit^  and  sitteth  at  the  table,  every  man  and 
woman  likewise  taking  their  place  as  occasio7i  best 
serveth :  then  he  taJceth  brr-ad,  and  giveth  thanks,  either 
in  these  words  following,  or  like  in  effect: 

O  Father  of  Mercy,  and  God  of  all  consolation ! 
Seeing  all  creatures  do  acknowledge  and  confess 
thee  as  Governor  and  Lord:  It  becometh  us,  the 
workmanship  of  thine  own  hands,  at  all  times  to 
reverence  and  magnify  thy  godly  Majesty :  First, 
for  that  thou  hast  created  us  in  thine  own  image 
and  similitude:  But  chiefly  in  that  thou  hast  de- 
livered us  from  that  everlasting  death  and  damna- 
tion, into  the  which  Satan  drew  mankind  by  the 
means  of  sin,  from  the  bondage  whereof  neither  man 
nor  angel  was  able  to  make  us  free.  We  praise 
thee,  O  Lord  !  that  thou,  rich  in  mercy,  and  infinite 
in  goodness,  hast  provided  our  redemption  to  stand 
in  thine  only  and  well-beloved  Son,  whom  of  very 
love  thou  didst  give  to  be  made  man  like  unto  us 
in  all  things,  sin  excepted,  in  his  body  to  receive 
the  punishment  of  our  transgression,  by  his  death 
to  make  satisfaction  to  thy  justice,  and  through  his 


124  EUTAXIA. 

resurrection  to  destroy  him  that  was  the  author  of 
death ;  and  so  to  bring  again  life  to  the  world,  from 
which  the  whole  offspring  of  Adam  most  justly  was 
exiled. 

0  Lord  !  we  acknowledge  that  no  creature  is  able 
to  comprehend  the  length  and  breadth,  the  depth 
and  height  of  that  thy  most  excellent  love,  which 
moved  thee  to  shew  mercy  where  none  was  deserved, 
to  promise  and  give  life  where  death  had  gotten  the 
victory,  to  receive  us  in  thy  grace  when  we  could 
do  nothing  but  rebel  against  thy  justice.  0  Lord  ! 
the  blind  dulness  of  our  corrupt  nature  will  not 
suffer  us  sufficiently  to  weigh  these  thy  most  ample 
benefits ;  yet,  nevertheless,  at  the  commandment  of 
Jesus  Christ  ourLord,  we  present  ourselves  at  this 
his  table,  which  he  hath  left  to  be  used  in  remem- 
brance of  his  death,  until  his  coming  again :  to 
declare  and  witness  before  the  world,  that  by  him 
alone  we  have  received  liberty  and  life;  that  by 
him  alone  thou  dost  acknowledge  us  thy  children 
and  heirs ;  that  by  him  alone  we  have  entrance  to 
the  throne  of  thy  grace ;  that  by  him  alone  we  are 
possessed  in  our  spiritual  kingdom  to  eat  and  drink 
at  his  table,  with  whom  we  have  our  conversation 
presently  in  heaven,  and  by  whom  our  bodies  shall 
be  raised  up  again  from  the  dust,  and  shall  be  placed 


FIRST  SACRAMENT  IN  SCOTLAND.  125 

with  him  in  that  endless  joy,  which  thou,  O  Father 
of  Mercy !  hast  prepared  for  thine  elect  before  the 
foundation  of  the  world  was  laid.  And  these  most 
inestimable  benefits  we  acknowledge  and  confess  to 
have  received  of  thy  free  mercy  and  grace,  by  thine 
only  beloved  Son  Jesus  Christ:  for  the  which, 
therefore,  we  thy  congregation,  moved  by  thine 
Holy  Spirit,  render  all  thanks,  praise,  and  glory,  for- 
ever and  ever.     Amen. 

This  done^  the  oninister  hreakeih  the  bread,  and 
delivereth  it  to  the  people,  who  distribute  and  divide  the 
same  among  themselves,  according  to  our  Saviour 
Christ^s  commandment,  and  likewise  giveth  the  cup. 
During  the  which  time  some  place  of  the  Scriptures  is 
read,  which  doth  lively  set  forth  the  death  of  Christ,  to 
the  intent  that  our  eyes  and  senses  onay  not  only  be 
occupied  in  those  outward  signs  of  bread  and  wine, 
which  are  called  the  visible  word,  but  that  our  hearts 
and  minds  also  may  be  fully  fixed  in  the  conteynplation 
of  the  Lord's  death,  which  is  by  this  holy  sacrament 
represented ;  and  after  this  action  is  done,  he  giveth 
thanks,  saying : 

Most  merciful  Father,  we  render  to  thee  all  praise, 
thanks,  and  glory,  for  that  it  hath  pleased  thee,  of 
thy   great   mercies,    to    grant    unto   us,    miserable 


126  EUTAXIA. 

sinners,  so  excellent  a  gift  and  treasure,  as  to  receive 
us  into  tlie  fellowsliip  and  company  of  thy  dear  Son 
Jesus  Cheist  our  Lord,  whom  thou  hast  delivered 
to  death  for  us,  and  hast  given  him  unto  us  as  a 
necessary  food  and  nourishment  unto  everlasting 
life.  And  now,  we  beseech  thee  also,  0  heavenly 
Father,  to  grant  us  this  request,  that  thou  never 
suffer  us  to  become  so  unkind  as  to  forget  so  worthy 
benefits ;  but  rather  imprint  and  fasten  them  sure 
in  our  hearts,  that  we  may  grow  and  increase  daily 
more  and  more  in  true  faith,  which  continually  is 
exercised  in  all  manner  of  good  works;  and  so 
much  the  rather,  O  Lord,  confirm  us  in  these  peril- 
ous days  and  rages  of  Satan,  that  we  may  constantly 
stand  and  continue  in  the  confession  of  the  same,  to 
the  advancement  of  thy  glory,  who  art  GrOD  over 
all  things,  blessed  forever.     So  be  it.     Amen. 

The  action  thus  ended^  the  people  sing  the  103c? 
Psalm,  or  some  other  of  thanksgiving ;  which  ended, 
one  of  the  blessings  before  mentioned  is  recited,  and  so 
they  rise  from  the  table,  and  depart 


VII. 


TRACES   OF  THE    SCOTTISH   LITURGY. 

"  For  my  part  I  am  apt  to  think, — that  our  prayers  stood  so  long,  was  a 
favor  by  God  granted  us  at  the  prayers  of  these  men;  who  prayed  /or  these 
prayers,  as  well  as  in  them.  And  that  they  fell  so  soon,  was  a  punishment  of 
our  negligence,  who  had  not  taught  even  those  that  liked  them  well,  to  uso 
them  aright." — Anon.,  1650. 

Such  were  the  forms  of  worship  introduced  into 
the  Church  of  Scotland  at  the  Keformation,  and 
observed  with  more  or  less  uniformity*  through  the 
century  succeeding.  How  general  that  observance, 
and  how  affected  by  subsequent  legislation  of  the 
Church,  let  us  proceed  briefly  to  examine. 

*  Absolute  uniformity  was  never  intended.  "  There  be  two 
sorts  of  policy,"  says  the  First  Book  of  Discipline  (1560); 
"  the  one  utterly  necessary,  as  that  the  word  be  truly  preached, 
the  sacraments  rightly  ministered, common  prayers  publicly  made, 
&c.  The  other  is  profitable  merely,  not  necessary;  as  that 
psalms  should  be  sung,  that  certain  places  of  the  Scriptures  be 
read  ;  that  this  day  or  that,  or  how  many  in  the  week,  the  Kirk 
should  assemble  ;  of  these  and  such  others  we  cannot  see  how  a 
certain  order  can  be  established." — Chapter  xi. 


128  EUTAXIA. 

The  Churcli  of  Scotland  was  represented  at  the 
Westminster  Assembly  (or  "  Synod  of  the  Church 
of  England,"  as  it  was  then  called)  by  commis- 
sioners appointed  for  that  purpose.  These  deputies 
in  1645  reported  the  proceedings  of  the  English 
Synod,  submitting  to  the  General  Assembly  the  Con- 
fession of  Faith,  Book  of  Discipline,  and  Directory 
of  Worship  which  they  had  assisted  in  framing- 
And  in  the  same  year,  by  act  of  General  Assembly, 
those  formularies  were  "approved,"  and  adopted  as 
standards  of  the  Church  of  Scotland.* 

The  object  of  this  legislation  was  clearly  to  fall 
in  with  the  action  of  the  Westminster  Divines,  in 
promoting  uniformity  among  the  churches,  and 
giving  evidence  of  their  perfect  agreement.  While 
doing  this,  however,  the  Church  made  sacrifice  of 
her  own  peculiar  standards  ;f  those  which  had  been 

*  Chmpendium  of  the  Laws  of  the  Church  of  Scotland,  Part 
Second,  p.  326.— Act  Sess.  10,  Feb.  3d,  1645. 

t  This  readiness  to  concede  whatever  might  be  necessary  for 
union  and  harmony,  appears  not  to  have  been  staggered  by  the 
unreasonableness  of  any  demand.  At  the  fourteenth  Session  of 
1645,  the  General  Assembly  resolved  "  that  ministers  bowing  in 
the  pulpit,  though  a  lawful  custom  in  this  Kirk,  be  thereafter 
laid  aside,  for  the  satisfaction  of  the  desires  of  the  reverend  di- 
vines in  the  Synod  of  England,  and  for  uniformity  with  that 
Kirk." 


TRACES   OF  THE   SCOTTISH   LITURGY.  129 

prepared  for  her  by  the  earliest  of  the  Eeformers, 
and  had  continued  in  use  until  that  day.  Along 
with  her  ancient  Confession  of  Faith,  Books  of  Dis- 
cipline, and  Catechism,  she  gave  up  the  Book  of 
Common  Order,  which  had  hitherto  been  the  di- 
rectory of  her  worship. 

That  this  concession,  made  for  the  sake  of  unity, 
involved  no  condemnation  of  her  former  practice, 
the  Church  of  Scotland  took  particular  pains  to 
declare.  "It  is  also  provided,"  says  the  decree  by 
which  conformity  to  the  Westminster  standards  was 
enjoined,  "that  this  act  shall  be  no  prejudice  to  the 
order  and  practice  of  this  Kirk,  in  such  particulars 
as  are  appointed  by  the  Books  of  Discipline  and  acts 
of  General  Assemblies,  and  are  not  otherwise  or- 
dered and  appointed  by  the  Directory."*  And 
another  law  forbids,  under  pain  of  ecclesiastical 
censure,  "  all  condemning  of  one  another,  in  such 
lawful  things  as  had  been  universally  received^  and  hy 
perpetual  custom  practised  by  the  most  faithful  minis- 
ters of  the  Gospel  and  opposers  of  corruptions  in 

—  Comp.  of  the  Laws,  &c.,  Part  2,  p.  327.  This  "  bowing  "  to 
the  people,  at  the  commencement  of  the  sermon,  we  have  seen 
practised  in  some  churches  of  Saxony. 

*   Compendium y  &c.,  Part  2,  p.  827.    Anno  1645. 

6* 


130  EUTAXIA. 

the  Kirk,  since  the  first  heg inning  of  reformation  to 
these  times^* 

It  is  evident  from  this  language,  that  while  the 
Church  of  Scotland  consented  to  lay  aside  her 
proper  and  peculiar  order  of  worship,  with  the  hope 
of  a  general  union  of  the  British  Churches  in  the 
newlj  proposed  Directory  of  the  Westminster  Di- 
vines, she  neither  condemned  nor  abrogated  that 
ancient  formulary ;  but,  on  the  contrary,  took  spe- 
cial care  to  avoid  the  appearance  of  any  such  repu- 
diation, by  a  distinct  ratification  of  those  acts  and 
regulations,  which  had  been  passed  in  former  As- 
semblies, approving  the  Book  of  Common  Order. 

We  may  now  glance  at  the  records  of  ecclesiastical 
action  respecting  the  Order  of  Geneva,  taken  by  the 
Church  of  Scotland  on  various  occasions  from  the 
Keformation  to  the  days  of  the  Westminster  As- 
sembly. 

In  1557,  the  year  after  its  publication,  the  Order 
of  Geneva  was  authorized,  by  the  Lords  of  the  Con- 
gi-egation,  to  be  used  in  all  churches.f 

In  1560,  the  First  General  Assembly  directed  that 

*  Id.,  p.  326.    Anno  1643. 

t  Bishop  Sage,  "  The  Fundamental  Charier  of  Presbytery  Ex- 
amined," p.  167. 


TKACES   OF  THE   SCOTTISH   LITURGY.  131 

*'tlie  Sacramentis  suld  be  ministerit  efter  the  Order 
of  the  Kirk  of  GenevaP'^  Tliey  mention  it  agai^'as 
"  the  Book  of  our  Common  Order."  They  require 
that  "  a  list  of  persons  thought  best  qualified  to 
preach,  minister  sacraments,  and  read  the  common 
prayers  publickly  in  all  kirks  and  congregations,  be 
given  in  by  ministers  and  commissioners."f 

In  1562,  it  was  again  confirmed  by  the  General 
Assembly,  "  that  an  uniform  order  should  be  kept 
in  the  ministration  of  the  sacraments,  solemnization 
of  marriage,  &c.,  according  to  the  Kirk  of  Geneva. "J 

In  1664,  a  further  act  was  passed,  "ordaining, 
that  every  minister,  exhorter,  and  reader,  shall  have 
one  of  the  psalm-books  lately  printed  in  Edinburgh, 
and  use  the  order  therein  contained,  in  prayers, 
marriage,  and  ministration  of  the  sacraments,  in  the 
Book  of  Common  Order.  "§  At  another  session  of 
the  same  year,  it  was  provided  "  that  ministers  have 
psalm-books,  and  use  orders  therein  in  prayers, 
marriage,  and  ministration  of  the  sacraments."! 

In  1567,  it  was  ordered,  that  the  Book  of  Com- 

*  Fird  Book  of  Discipline,  c.  xi.    Dunlop's  Confessions,  ii. 
f  Compendium  of  Church  Laws,  &c.,  Part  2nd,  p.  1. 
X  Sage,  "  Presbytery  Examined,'^  p.  167. 
g  Comp.  of  Church  Lmos,  p.  14. 
II  Id.  p.  15. 


132  EUTAXIA. 

mon  Order,  with  Knox's  prayers,  be  translated  into 
Gaelic."* 

In  1601,  the  General  Assembly  prohibited  the 
making  of  any  alterations  or  additions  in  the  order 
of  Avorship  without  submission  of  the  proposed 
changes  to  itself;  and  nothing  was  thereafter  added.f 

After  this  date,  we  find  no  legislation  on  the  sub- 
ject. But  that  up  to  this  period,  and  for  the  quar- 
ter of  a  century  succeeding,  the  Book  of  Order  was 
in  common  use,  there  is  sufficient  proof. 

A  Eomish  author  writing  in  1561,  mentions  it  as 
the  established  form  of  prayers  at  that  time.:]:  When 
Queen  Mary  fled  from  Scotland  to  England,  in  1568, 
''she  feigned  her  willingness  to  give  up  with  the  mass, 
and  to  adopt  the  English  Common  Prayer-Book, 
provided  Elizabeth  would  assist  her  in  regaining 

*  Lorimer's  Prot.  Churches  of  France  and  Scotland,  p.  144. 

t  "  It  being  meinit  be  sundrie  of  the  Brethren,  that  there 
was  sundrie  Prayers  in  the  Psalme  Booke,  quhilk  wold  be  al- 
terit,  in  respect  they  ar  not  convenient  for  the  mean  Tyme  : — 
In  the  quhilk  Head  the  Assembly  has  concludit,  that  it  is  not 
thocht  good  that  the  Prayeris  alreadie  conteinit  in  the  Psalme 
Booke  be  alterit.  But  gif  ony  Brother  wold  have  ony  uther 
Prayers  eikit  quhilkis  are  meit  for  the  Tyme,  ordaynes  the  sa- 
men  first  to  be  tryit  and  allowit  be  the  Assembly." — Dunlop's 
Coll.,  ii.  513. 

X  M'Crie's  Life  of  Knox,  App.  p.  431. 


TRACES   OF   THE   SCOTTISPL    LITURGY.  183 

her  crown.  Lord  Hemes  having  made  this  pro- 
posal in  her  name,  Sir  Francis  KnoUys,  the  Enghsh 
Ambassador,  replied,  '  that  if  he  meant  thereby  to 
condemn  the  form  and  order  of  Common  Prayer  now 
used  in  Scotland,  agi^eeable  with  divers  well  reformed 
churches :  then  he  might  so  fight  for  the  shadow 
and  image  of  religion,  that  he  might  bring  the  body 
and  truth  into  danger.'  "* 

When,  in  1620,  a  Scottish  clergyman  was  called 
before  the  High  Commission,  and  accused  of  neglect- 
ing to  minister  the  Eucharist  to  the  people  accord- 
ing to  the  Anglican  forms,  he  answered:  "  There  is 
no  warrantable  form  directed  or  approven  by  the 
Kirk,  besides  that  which  is  now  extant  in  print  be- 
fore the  Psalm  Book ;  that  is,  the  Old  Liturgy ; 
according  to  which,  as  I  have  always  done,  I  now 
minister  that  sacrament."f 

A  writer  of  the  seventeenth  century  states,  that 
this  form  of  worship  continued  to  be  used  "  even 
after  the  beginning  of  the  horrid  revolution  (of  1648) 
in  the  days  of  King  Charles  L  ;  and  many  old  peo- 

*  M'Crie,  p.  432. 

t  Calderwood,  748. — An  edition  of  1635,  at  Edinburgh,  is 
mentioned  by  M' Gavin,  editor  of  Knox's  Hist,  of  the  Reforma- 
iv.n,  Glasgow,  1844. 


434  EUTAXIA. 

pie  yet  alive  remember  well"  to  have  heard  it  read 
in  the  churches.* 

Finally,  in  1644,  under  the  title  of  "  The  New 
Book  of  Scotland,"  an  edition  of  the  Order  with 
some  alterations  was  published,  separate  from  the 
Psalm  Book,  to  which  hitherto  it  had  been  attached.f 

Thus  we  have  shown,  that  as  well  by  law  as  by 
custom,  the  form  of  worship  introduced  by  John 
Knox  continued  to  be  the  established  and  received 
Order  of  the  Church  of  Scotland,  until  the  period 
of  her  conformit}^  with  the  standards  of  the  West- 
minster Assembly.:!: 

In  England,  also,  the  traces  of  this  Liturgy,  and  of 
its  frequent  use,  are  to  be  met  with  along  the  latter 
part  of  the  sixteenth  century,  and  for  some  years 
later.  And  what  is  not  a  little  remarkable,  this 
use  was  not  confined  to  those  who  sympathized  with 

*  Sage,  Presbytery  Examined,  p.  351. 

f  John  Knox's  Liturgy,  an  article  in  the  Edinburgh  Eeview, 
1852. 

%  The  latest  publication  of  this  formulary  was  in  1840,  when 
it  appeared  at  London,  in  a  small  volume  edited,  with  a  short 
preface,  by  the  distinguished  Scottish  minister,  Dr.  Gumming. 
His  strongly  recommendatory  notices  of  these  forms  we  shall 
have  occasion  to  refer  to  again. 

Prefixed  to  the  Psalm-book  now  in  use  at  the  Scottish  Na- 
tional Church  in  London,  is  a  portion  of  Knox's  Liturgy. 


TRACES  OF  THE   SCOTTISH   LITURGY.  135 

the  Cliristians  of  Scotland  in  their  opposition  to  pre- 
lacy and  the  English  ritual.  We  find  the  prayers 
of  Knox's  Liturgy  adopted  even  in  the  Church  of 
England,  for  purposes  of  private  devotion.* 

Knox  and  his  colleagues  at  Geneva,  when  they 
first  published  the  Order  of  Worship  drawn  up  for 
the  English  congregation  of  that  city,  dedicated  it 
to  their  brethren  in  England  ;f  and  the  probability 
seems  strong,  that  it  came  into  immediate  and  ex- 
tensive use  among  the  Protestants  of  that  kingdom 
who  refused  or  hesitated  to  conform  with  the  Estab- 
lished Church.  Both  in  London  and  on  the  Con- 
tinent there  were  printed  at  this  period  a  multitude 
of  editions  of  the  Psalms  and  Prayers  used  in  Scot- 
land.:j: 

During  the  reign  of  Mary,  there  was  a  congrega- 
tion formed  at  London  by  the  Protestants,  who  met 
in  secret,  for  fear  of  persecution,  to  celebrate  divine 
worship  according  to  the  Scottish  forms. §  In  the 
time  of  Elizabeth  we  find  similar  conventicles,  where 

*  Private  Prayers  published  during  the  reign  of  Queen  Eliza- 
beth.   Parker  Society,  1851. 

t  Preface  to  the  Book  of  Common  Order.  Dunlop's  Con- 
fessions, ii.  385. 

X  Lorimer's  Protestant  Church  of  Fiance,  p.  144. 

§  Grindal's  Remains,  p.  204. 


136  EUTAXIA. 

the  same  rites  were  observed  *  And  it  is  natural  to 
infer,  that  all  the  congregations  of  dissenters  or  sep- 
aratists existing  at  that  period,  were  in  the  habit 
of  using  these  services,  which  had  been  adopted  by 
the  Churches  of  Geneva  and  Scotland,  to  whose 
doctrine  and  discipline  they  were  strongly  at- 
tached.f 

In  the  years  1584  and  1586,  attempts  were  made 
in  Parliament  to  obtain  sanction  for  "  the  Form  of 
Prayers  and  Administration  of  the  Sacraments  used 
in  the  English  Church  at  Greneva;  approved  and 
received  by  the  Church  of  Scotland.":]:  Though  the 
attempt  was  unsuccessful,  it  became  customary  to 
publish  the  substance  of  these  prayers  in  connection 

■*  Strype's  Whitgift,  iii.  278.     Grindal's  Remains,  p.  204. 

f  At  an  examination  of  Non-conformist  preachers  during  the 
reign  of  Elizabeth,  1588  and  '89,  no  fewer  than  nine  ministers 
are  named  as  having  been  guilty  of  performing  worship  accord- 
ing to  the  "  Form  used  at  Geneva." — Strype's  Whitgift,  iii.  278. 

X  Hooker's  Works,  ii.  159,  note.  Strype's  Whitgift,  i.  347, 
487.  "  A  new  platform  of  ecclesiastical  government,  agreeable 
to  that  of  Geneva,  and  another  form  of  Common  Prayer  pre" 
scribed  therein,  in  the  room  of  the  old  one,  for  this  Church." — In 
Parliament,  27  Elizabeth.  The  title  of  this  book  is  given  thus 
by  Strype  :  "  The  Sacred  Discipline  of  the  Church  described  in 
the  Word  of  God,  1584." 


TRACES   OF  THE  SCOTTISH   LITURGY.  137 

with  the  Liturgy  of  the  Church  of  England,  ap- 
pended to  the  authorized  editions  of  the  Sacred 
Scriptures ;  and  they  are  to  be  found  so  printed  in 
various  editions  of  the  Bible,  from  the  year  1590  to 
the  year  1640.  It  was  evidently  designed  that  these 
forms  should  be  used  in  secret  or  social  worship  only ; 
indeed,  they  are  headed  with  the  title  :  "A  Forme 
of  Prayer  to  be  used  in  private  houses  every  Morn- 
ing and  Evening."  But  a  comparison  of  these  prayers 
with  those  of  Knox's  Liturgy  will  prove  them  to  be 

identical. 

Such  are  the  traces  of  the  existence  and  use  of 
the  Scottish  Liturgy,  down  to  the  middle  of  the 
seventeenth  century.  Until  supplanted  by  the  Di- 
rectory of  Worship,  it  remained  the  chosen  and 
voluntary  formulary  of  the  Calvinistic  party  in 
England,  as  well  as  the  prescribed  order  of  the 
Church  of  Scotland.  But  after  the  period  of  the 
Westminster  Assembly,  we  find  no  mention  of  it, 
nor  is  there  reason  to  doubt  that  it  then  fell  into 
complete  disuse. 


VIII. 

A  CONVENTICLE   UNDER  QUEEN   ELIZABETH. 

'■  Juxta  laudabilem  Ecclesiee  Scotise  Reformatse  formam  et  ritum." 

Archbishop  Gkindal,  1582. 

On  a  Sunday  morning,  in  tlie  month  of  June, 
1567,  some  peaceable  citizens  of  London  were 
gathered  to  the  number  of  about  one  hundred,  in  a 
hall  engaged  for  the  purpose,  to  worship  GrOD  after 
the  dictates  of  their  conscience.  Most  of  them  evi- 
dently belonged  to  the  class  of  tradespeople  and 
mechanics ;  but  a  few  might  be  recognized  as  min- 
isters of  the  Gospel ;  being  such  as  the  recent  laws 
of  conformity  had  ejected  from  their  livings  and 
forbidden  to  preach.  Their  present  meeting  was  in 
disregard  of  an  unjust  enactment  prohibiting  all 
religious  assemblies  elsewhere  than  in  consecrated 
buildings.  As  each  worshipper  entered  the  room, 
he  stood  for  a  moment  reverently  with  bowed  head 
in  silent  prayer ;  till  at  length  one  of  them, 
dressed  in  the  peculiar  garb  of  the  Calvinistic 
preachers,  advancing  to  the  Communion-table,  be- 


A   CONVENTICLE.  139 

gan  the  services  of  the  occasion ;  and  stretching 
forth  his  hands,  solemnly  uttered  the  invocation  of 
the  Psalmist  : 

"■  Our  help  is  in  the  Name  of  the  Lord,  who 
made  heaven  and  earth.     Amen." 

These  words  were  appropriate  for  the  opening  of 
an  act  of  worship,  and  in  fact  belonged  to  the  ritual 
of  the  Eeformed  service.  But  they  had  a  timely 
meaning  for  those  poor  ''Londoners"  thus  congre- 
gated in  secrecy,  and  now  just  about  to  be  seized 
and  cast  into  prison  for  conscience'  sake  and  the 
Gospel's.  Well  for  them  if  they  could  of  a  truth 
put  their  hope  of  help  in  that  high  Name  of  the 
Lord  who  made  heaven  and  earth ;  for  they  were  to 
find  little  mercy  and  forbearance  at  the  hands  of  men 
calling  themselves  his  servants. 

It  was  under  the  reign  of  Elizabeth  that  the  inci- 
dents we  are  relating  occurred ;  but  nineteen  years 
after  the  formal  establishment  of  the  Protestant  re- 
ligion in  the  realm.  And  the  poor  Calvinists  who 
were  thus  meeting  in  private  for  theix  religious  rites,* 

*  "  These  latter  separated  themselves  into  private  assemblies, 
meeting  together,  not  in  churches,  but  in  private  houses,  where 
they  had  ministers  of  their  own.  And  at  these  meetings,  reject- 
ing wholly  the  Book  of  Common  Prayer,  they  used  a  book  of 
prayers  framed  at  Geneva  for  the  congregation  of  English  ex- 


140  EUTAXIA. 

were  most  of  them  among  tlie  original  converts  from 
Popery  and  receivers  of  the  doctrine  of  the  Kefor- 
mers.  In  fact,  they  had  heard  the  pure  faith  preached 
by  the  earhest  of  its  advocates,  and  perhaps  wit- 
nessed the  good  profession  of  many  who  perished 
as  martyrs  in  the  bloody  reign  of  Mary.  Not  much 
wonder  if  such  men  preferred  the  simple  form  of 
worship  which  they  adopted  when  relinquishing 
Eomish  superstition,  to  rites  and  ceremonies  savor- 
ing, to  their  plain  taste,  of  the  old  pernicious  leaven. 
Such  was  their  occupation,  when  this  little  assem- 
bly was  disturbed  by  an  unexpected  intrusion. 
Several  sheriffs,  hastily  entering  the  room,  broke  up 
the  meeting,  and  arrested  some  fourteen  or  fifteen 
among  them,  who  were  ministers  of  the  Grospel,  dis- 
persing the  rest,  while  their  companions  were  car- 
ried off  to  prison.  There  they  lay  until  sent  for 
the  next  day  to  appear  before  "the  Lord  Mayor, 
the  Bishop  of  London,  and  others  the  Queen's  Com- 
missioners," on  charge  of  disobedience  to  the  laws 
of  the  realm.  Their  examination  before  these  wor- 
shipful authorities  must  have  presented  a  singular 

lies  lately  sojourning  there.  Which  book  had  been  overseen 
and  allowed  by  Calvin,  and  the  rest  of  his  divines  there  ;  and 
indeed  was  for  the  most  part  taken  out  of  the  Geneva  form." — 
Strype's  Life  of  Archbishrp  Grindal,  b.  i.,  c.  10. 


A  CONVENTICLE.  141 

spectacle.  Here  were  men  of  good  character  and 
favorable  appearance,  summoned  on  no  charge  of 
crime  save  that  of  peacefally  assembling  in  Christ- 
ian worship ;  and  this  before  a  Protestant  prelate 
who,  as  we  shall  see,  in  former  days  of  persecution, 
had  himself  taken  part  in  the  very  same  rites  of 
worship,  similarly  performed  in  a  foreign  city  to 
which  he  had  retreated.  We  have  had  the  good  for- 
tune to  come  across  a  full  account  of  this  extraor- 
dinary trial,  as  written  down  from  the  lips  of  the 
men  themselves  ;  it  is  contained  in  a  rare  pamphlet 
entitled  ''  The  Examination  of  certain  Londoners 
before  the  Ecclesiastical  Commissioners,  June  20th, 
1567." 

The  colloquy  between  these  honest  and  brave- 
hearted  men,  and  the  well-meaning,  though  vacil- 
lating Grrindal,  then  Bishop  of  London,  is  as  quaint 
and  striking  as  that  recorded  by  Bunyan  between 
Faithful  and  his  judges  in  Vanity  Fair.  Here  is 
the  main  part  of  it,  in  their  own  old-fashioned 
words  :* — 

''  When  we  were  come  in,"  say  the  Londoners, 
"  we  did  our  obeisance,  and  they  bade  us  come  near, 
and  the  Bishop's  registrar  called  us  by  name ;  John 

*  "  The  Examination  of  Certain  Londoners," &c.,  in  Grindal's 
Life  and  Remains.     London  :  Parker  Society. 


142  EUTAXIA. 

Smith,  William  Nixson,  William  White,  James  Ire- 
land, Eobert  Hawkins,  Thomas  Boweland,  and 
Eichard  Morecroft.  The  Bishop  said,  Is  here  all  ? 
One  answered,  No,  there  are  ten  or  eleven  in  the 
compter. 

Bishop : — I  know  that  well  enough. 

The  Bishop  said  nnto  the  Mayor,  My  Lord, 
will  you  begin?  The  Mayor  said  unto  him,  I 
pray  you  begin. 

Bishop  : — Well,  then,  here  you  have  shewed 
yourselves  disorderly,  not  only  in  absenting  your- 
selves from  your  parish  churches,  and  the  assem- 
blies of  other  Christians  in  this  commonwealth, 
which  do  quietly  obey  the  Queen's  proceedings,  and 
serve  God  in  such  good  order  as  the  Queen's  grace 
and  the  rest  having  authority  and  wisdom  have  set 
forth  and  established  by  Act  of  Parliament :  But, 
also,  ye  have  gathered  together  and  made  assem- 
blies, using  prayers  and  preachings,  yea,  and  minis- 
tering the  sacraments  among  yourselves.  And  thus, 
you  gather  together  many  times ;  yea,  and  no  longer 
ago  than  yesterday  you  were  together  to  the  num- 
ber of  an  hundred  ;  whereof  there  were  about  four- 
teen or  fifteen  of  you  sent  to  prison.  And  our  being 
here  is  to  will  you  to  leave  off,  or  else  you  shall  see 
the  Queen's  letter,  and  the  Council's  hands  at  it. 


A   CONVENTICLE.  148 

(Then  he  opened  it,  and  shewed  it  us,  but  would  not 
read  it.  The  effect  of  it,  he  said,  was  to  move  us 
to  be  conformable  by  gentleness,  or  else  at  the  first 
we  should  lose  our  freedom  of  the  city,  and  abide 
that  would  follow.)  *  *  *  In  this  severing  your- 
selves from  the  society  of  other  Christians,  you  con- 
demn not  only  us,  but  also  the  whole  state  of  the 
Church  reformed  in  King  Edward's  days,  which 
was  well  reformed  according  to  the  word  of  God, 
yea,  and  many  good  men  have  shed  their  blood  for 
the  same,  which  your  doings  condemn. 

Hawkins: — We  condemn  them  not,  in  that  we 
stand  to  the  truth  of  God's  word. 

But  he  would  not  suffer  us  to  answer  to  it. 

Bishop : — But  have  you  not  the  Gospel  truly 
preached,  and  the  sacraments  ministered  accordingly, 
and  good  order  kept,  although  we  differ  from  other 
Churches  in  ceremonies,  and  in  indifferent  things, 
which  lie  in  the  prince's  power  to  command  for 
order's  sake  ?  How  say  you.  Smith  ?  You  seem 
to  be  the  ancientest  of  them ;  answer  you. 

Smith : — Indeed,  my  Lord,  we  thank  God  for  ref- 
ormation ;  and  that  is  it  we  desire,  according  to 
God's  word.     (And  there  he  stayed.) 

White : — I  beseech  you,  let  me  answer. 


144  EUTAXIA. 

Bishop : — Nay,  William  Wliite,  hold  your  peace, 
you  shall  be  heard  anon. 

Nixson : — I  beseech  you,  let  me  answer  a  word 
or  two. 

Bishop : — Nixson,  you  are  a  busy  fellow,  I  know 
your  words ;  you  are  full  of  talk ;  I  know  from 
whence  you  came. 

Hawkins : — I  would  be  glad  to  answer. 

Bishop  : — Smith  shall  answer.  Answer  you, 
Smith. 

Smith: — Indeed,  as  you  said  even  now,  for 
preaching  and  ministering  the  sacraments,  so  long 
as  we  might  have  the  word  freely  preached,  and 
the  sacraments  administered  without  the  preferring 
of  idolatrous  gear  about  it,  we  never  assembled 
together  in  houses.  But  when  it  came  to  this  point, 
that  all  our  preachers  were  displaced  by  your  law, 
that  would  not  subscribe  to  your  apparel  and  your 
law,  so  that  we  could  not  hear  none  of  them  in  any 
church  by  the  space  of  seven  or  eight  weeks,  except 
Father  Coverdale,  of  whom  we  have  a  good  opinion, 
(and  yet,  God  knoweth,  the  man  was  so  fearful,  that 
he  durst  not  be  known  unto  us  where  he  preached, 
though  we  sought  it  at  his  house ;)  then  we 
bethought  us  what  were  best  to  do.  And  we 
remembered  that  there  was  a  congregation  of  us  in 


A   CONVENTICLE.  145 

lb 

this  city  in  Queen  Mary's  days ;  and  a  congregation 
at  Geneva,  which  used  a  book  and  order  of  preach- 
ing, ministering  of  the  sacraments  and  discipline, 
most  agreeable  to  the  word  of  God  ;  which  book  is 
allowed  by  that  godly  and  well -learned  man, 
Master  Calvin,  and  the  preachers  there ;  which  book 
and  order  we  now  hold.  And  if  you  can  reprove 
this  book,  or  anything  that  we  hold,  by  the  word 
of  God,  we  will  yield  to  you,  and  do  open  penance 
at  Paul's  Cross ;  if  not,  we  will  stand  to  it  by  the 
grace  of  God. 

Bishop : — This  is  no  answer. 

White : — You  may  be  answered,  if  you  will  give 
leave,  -x-  *  *  I  delivered  a  book  to  Justice 
Harris,  which  is  the  order  that  we  hold.  Keprove 
the  same  by  the  word  of  God,  and  we  will  leave  it 
and  give  over. 

Bishop : — We  cannot  reprove  it.  But  to  gather 
together  disorderly,  to  trouble  the  common  quiet  of 
the  realm  against  the  prince's  will,  we  like  not  the 
holding  of  it. 

Hawkins: — Why,  that  which  we  do,  we  do  it 
by  the  commandment  of  God  ;  we  have  the  example 
of  the  first  and  apostolic  Church  for  our  warrant,  as 
in  the  16th  to  the  Komans,  v.  17.  "I  beseech  you, 
brethren,  mark  them  that  cause  divisions,  and  give 
7 


146  EUTAXIA. 

occasions  of  evil,  contrary  to  tlie  doctrine  wliicli  ye 
have  learned,  and  avoid  them." 

Dean : — ^Yea,  but  the  manner  which  ye  hold  is 
nnorderly,  and  against  the  authority  of  the  prince. 

Hawkins: — Why,  the  truth  of  God  is  a  truth, 
wheresoever  it  be  holden,  or  whosoever  doth  hold 
it;  except  ye  will  make  it  subject  to  places  and 
persons,  and  to  the  authority  of  the  prince.  It  had 
been  better  we  had  never  been  born,  than  to  suffer 
God  to  be  dishonored,"  and  his  word  defaced  for 
princes'  pleasures. 

Bishop : — All  the  learned  are  against  you ;  will 
'you  be  tried  by  them  ? 

White : — We  will  be  tried  by  the  word  of  GoD ; 
which  shall  judge  us  all  at  the  last  day.  -^^  *  * 
We  will  be  tried  by  the  best  Reformed  Churches. 
The  Church  of  Scotland  hath  the  word  truly 
preached,  the  sacraments  truly  ministered,  and  dis- 
ciphne  according  to  the  word  of  God;  and  these 
be  the  notes  by  which  the  true  Church  is  known." 

So,  after  some  further  discussion,  ended  this 
curious  examination  :  to*  the  end  of  which  the  re- 
porter adds  these  words :  '/  From  hence  to  prison 
they  went,  all  or  most  of  them.  Such  was  the  great 
charity  of  the  bishops !    And  till  their  day  of  deliver- 


A  CONVENTICLE.  147 

ance  they  never  knew  one  good  word  they  spoke 
for  them,  though  divers  of  them  had  wives  and  chil- 
dren, and  were  but  poor  men." 

A  whole  year  these  innocent  Christian  people  lay 
in  prison !  and  that  under  the  Protestant  reign  of 
''that  bright  Occidental  Star,  Queen  Elizabeth  of 
most  happy  memory."  Alas,  for  the  rarity  of 
Christian  charity !  Out  of  their  doleful  bondage 
they  could  utter  no  voice  of  remonstrance ;  but  at 
length,  with  tardy  compassion,  the  bishop  obtained 
an  order  for  their  release :  and  they  were  discharged, 
to  the  number  of  twenty-four  men,  besides  seven 
women! 

When  these  sufferers  and  their  brethren  made 
some  complaint  of  this  treatment,  in  a  supplication 
to  the  Privy  Council  for  relief  from  the  hindrances 
to  which  they  were  subjected,  they  seem  to  have 
been  considered  rather  unreasonable  !  Here  is  the 
tenor  of  their  petition : 

"We  beseech  your  honors,  for  God's  cause,  fa- 
vorably to  consider  of  these  few  lines.  The  effect  is 
to  certify  you,  that  whereas  a  certain  of  us  poor 
men  of  the  city  were  kept  in  prison  one  whole  year 
for  our  conscience'  sake,  because  we  would  serve 
our  God  by  the  rule  of  his  holy  word,  without  the 
vain  and  wicked  ceremonies  and  traditions  of  pa- 


148  EUTAXIA. 

pistry ;  and  being  delivered  forth  tlie  23d  of  April 
last  j)ast,  by  authority  of  the  honorable  Council's 
letter,  as  the  bishop  declared  to  us  all  at  his  house, 
the  third  of  May,  saying,  that  means  had  been  made 
to  your  honors  for  our  liberty ;  the  effect  thereof,  he 
said,  was,  that  we  were  freed  from  our  parish 
churches,  and  that  we  might  hear  such  preachers 
that  we  liked  best  of  in  the  city :  also,  whereas  we 
requested  to  have  baptism  truly  ministered  to  our 
children  according  to  the  word  and  order  of  the  Ge- 
neva book :  he  said  that  he  would  tolerate  it,  and 
appoint  two  or  three  to  do  it ;  immediately  after,  at 
our  request,  he  appointed  two  preachers,  called  Bon- 
ham  and  Crane,  under  his  hand-writing,  to  keep  a 
lecture. 

"But  now  of  late,  because  Bonham  did  marry  a 
couple,  and  baptize  one  of  our  children,  by  the  order 
of  the  said  book,  which  is  most  sincere,  he  hath 
commanded  him  to  be  kept  close  prisoner ;  and  Mr. 
Crane  also  he  hath  commanded  not  to  preach  in  his 
diocese. 

"  By  these  means  were  we  driven  at  first  to  for- 
sake the  churches,  and  to  congregate  in  our  houses. 
Now  we  protest  to  your  honor,  we  never  yielded  to 
no  condition  in  our  coming  forth  of  prison,  but 
minded  to  stand  fast  in  the  same  sincerity  of  the 


A  CONVENTICLE.  149 

Gospel  that  we  did  when  we  were  in  prison,  ap- 
proved and  commanded  of  God  in  his  word.  And 
therefore  we  humbly  beseech  your  honors  to  let  US' 
have  your  furtherance  and  help  in  so  good  a  cause : 
that  our  bodies  and  goods  be  no  more  molested  for 
standing  in  this  good  purpose,  which  we  most 
heartily  desire  to  see  flourish  throughout  this 
realm,  to  God's  high  honor,  the  preservation  of 
your  honorable  personages,  and  safeguard  of  this 
realm." 

No  redress  followed  upon  this  humble  remon- 
strance, which  indeed  seems  to  have  been  designed 
rather  to  vindicate  the  consistency  of  the  petition- 
ers, than  to  obtain  redress.  There  is  the  ring  of 
true  metal  about  these  words,  which  would  have 
done  credit  to  old  martyrs  and  confessors  :  "  Now 
we  protest  to  your  honors,  WE  never  yielded  to 
NO  CONDITION  in  OUT  coming  forth  of  prison,  but 
minded  to  stand  fast  in  the  same  sincerity  of  the 
Gospel  that  we  did  when  we  were  in  prison,  ap- 
proved and  commanded  of  God  in  his  word." 

Here  leave  we  these  "poor  men  of  the  city" — ^now, 
doubtless,  very  rich  men  in  a  better  city  than  Lon- 
don— and  turn  to  their  episcopal  opponent. 

Poor  Bishop  Grindal !  it  was  hard  for  so  well- 
rneaning  and  truly  pious  a  man  as  he  certainly  was, 


150  EUTAXIA. 

to  be  thus  placed  in  the  position  of  a  relentless  per- 
secutor of  the  faithful.  He  could  find  no  fault  with 
their  doctrines,  which  were  as  thoroughly  orthodox 
as  his  own.  Nay,  he  had  nothing  to  impugn  in  their 
book  of  worship,  as  he  avows  when  they  offer 
to  defend  it:  "We  cannot  reprove  it."  More- 
over, as  intimated  already,  the  good  bishop  could 
not  but  remember  that  only  some  thirteen  years  be- 
fore, he  had  taken  part  in  these  very  rites  which  he 
was  now  condemning :  when  uniting  at  Strasburg 
and  Frankfort,  with  other  English  exiles,  in  cele- 
brating religious  worship.* 

Thus,  we  perceive  that  the  early  Puritans,  in 
their  first  humble  and  secret  assemblies,  forbidden 
by  law  and  exposed  to  sudden  disturbance,  followed 
the  order  and  manner  of  the  Scottish  and  Genevan 
ritual.  The  fathers  of  non-conformity  in  England 
were  no  advocates  of  loose  and  irregular  practices 
in  the  rites  of  religion.  They  discarded  the  offensive 
Liturgy  of  the  prelates,  not  to  abandon  all  forms^  but 
to  substitute  a  pure,  simple,  and  evangelical  form, 


*  See  Strype's  Life  of  Grindal.  The  archbishop  entertained 
the  highest  veneration  for  the  Churches  and  pastors  of  Greneva 
in  his  day.  He  calls  that  city,  "  A  nursery  unto  God." — B.  ii., 
C.14. 


A   CONVENTICLE.  151 

whicli  had  been  established  and  approved  by  all  the 
*'  best  reformed  Churches." 

But  another  feature  of  this  case  deserves  to  be 
noted.  In  1563,  only  four  years  earlier  than  the 
period  on  which  we  have  been  dwelling,  the  Plague 
broke  out  in  England,  and  soon  extending  to  Lon- 
don, committed  great  ravages  there.  Grindal  was 
called  upon  to  draw  up  a  Form  of  Prayer  and  Fast- 
ing suitable  to  the  time  of  this  severe  visitation.* 
And  in  performing  this  duty,  what  does  the  worthy 
bishop  do,  but  go  to  the  old  Order  of  Geneva,  the 
Calvinistic  Liturgy  which  he  had  seen  used  at 
Frankfort,  and  which  he  afterwards  condemned  the 
use  of  in  his  own  diocese  of  London  ;  and  from  that 
he  takes,  whole  and  entire,  the  beautiful  prayer  there 
appointed  for  an  exigency  against  which  his  own 
Book  of  Common  Prayer  contained  no  provision ! 
Surely  these  recollections  must  have  sorely  troubled 
the  good  man's  conscience,  when  sitting  in  judgment 
upon  the  unfortunate  "  Londoners"  guilty  of  using 
that  Order  of  Geneva,  which  he  himself  had  "  used'' 
to  so  good  purpose  on  so  memorable  an  occasion. 
Perhaps  to  this  reminiscence  the  poor  defendants 
owed  his  concession  :  "  "We  cannot  reprove  it."f 

*  He  was  required  to  do  this  work  in  great  baste.  See  Strype, 
b.  i.,  c.  7.,  which  may  somewhat  account  for  the  plagiarism. 
f  "In  the  year  1582,  Archbishop  Grindal,  by  a  formal  deed, 


152  EUTAXIA. 

All  this  leads  us  to  look  with  some  interest  upon 
the  Form  of  Prayer  in  question.  The  original, 
composed  by  Calvin,  will  be  found  in  his  Works.* 
Grindal's  translation  we  give  in  the  main,  as  fol- 
lows :f  premising  that  the  prayer  thus  credited  to 
the  bishop,  was  the  basis  upon  which  other  forms  of 
prayer,  in  times  of  public  danger,  were  afterwards 
drawn  up  during  the  Queen's  reign  : — 


declared  the  validity  of  the  orders  of  Mr.  John  Morrison,  who 
had  been  ordained  by  the  Synod  of  Lothian,  according  to  the 
laudable  form  and  rite  of  the  Eeformed  Church  of  Scotland. 
Says  the  instrument :  ^  Per  generalem  synodum  sive  congrega- 
tionem  illius  comitatus,  juxta  laudabilem  ecclesise  Scotiae  Eefor- 
matae  formam  et  ritum,  ad  sacros  ordines  et  sacrosanctum  minis- 
terium  per  manuum  impositionem  admissus  et  ordinatus.  Nos 
igitur  formam  ordinationis  et  praefectionis  tuse  hujus  modi,  modo 
praemisso  factam,  quantum  in  nos  est,  et  de  jure  possumus,  ap- 
probantes  et  ratificantes,'  "  &c. — Strype's  Life  of  Grindal,  quo- 
ted in  M' Okie's  Lfe  of  John  Knox,  p.  49,  note. 

^  Opuscula,  Liturgy  of  the  Church  of  Geneva.  Compare 
A  Godly  Prayer,  in  the  Book  of  Common  Order  ;  Dunlop's 
Corfessions,  ii.,  481.  Also,  A  Prayer  on  the  Lord's  Day  after 
Sermon,  in  the  Eeformed  Dutch  Liturgy.  And  A  Prayer  for 
the  Queen's  Majesty,  in  the  ''  Private  Prayers"  of  the  Parker 
Society,  p.  477. 

■j-  Conforming  in  some  few  passages  more  closely  to  the  ori- 
ginal. 


A   CONVENTICLE.  153 

O  Almighty,  most  just  and  merciful  God  !  we 
acknowledge  ourselves  unworthy  to  lift  up  our  eyes 
unto  heaven,  as  we  present  ourselves  before  thee. 
For  our  consciences  accuse  us,  and  our  sins  reprove 
us ;  and  we  know  that  thou  who  art  a  righteous 
Judge,  must  needs  punish  them  that  transgress  thy 
law.  0  Lord  !  when  we  look  back  and  examine 
our  whole  life,  we  find  nothing  in  ourselves  that  de- 
serveth  any  other  reward  than  eternal  condemna- 
tion. But  since  thou,  of  thine  unspeakable  mercy, 
hast  commanded  us  in  all  our  necessities  to  call 
upon  thee  ;  and  hast  also  promised  that  thou  wilt 
hear  our  23rayers,  not  for  any  merit  of  our  own,  for 
we  have  none,  but  for  the  merits  of  thy  Son,  whom 
thou  hast  ordained  to  be  our  only  Mediator  and  In- 
tercessor :  Therefore,  we  lay  aside  all  confidence  in 
man,  and  flee  to  the  throne  of  thy  mercy,  by  the  inter- 
cession of  thy  only  Son  our  Saviour,  Jesus  Christ. 

O  Lord  !  we  do  lament  and  bewail,  from  the  bot- 
tom of  our  hearts,  our  past  unthankfulness  towards 
thee.  We  remember  that  besides  those  benefits  of 
thine  which  we  enjoy  in  common  with  all  men  as 
thy  creatures,  thou  hast  bestowed  upon  us  many 
special  blessings,  of  which  we  are  not  able  in  heart 
to  conceive  the  value,  much  less  in  words  worthily 
to  express  it.  Thou  hast  called  us  to  the  knowledge 


154  EUTAXIA. 

of  thy  Gospel.  Thou  hast  released  us  from  the 
hard  servitude  of  Satan.  Thou  hast  delivered  us 
from  all  idolatry,  wherein  we  were  sunken;  and 
hast  brought  us  into  the  clear  and  comfortable  light 
of  thy  blessed  word.  But  we,  most  unmindful  in 
our  prosperity,  of  these  thy  great  benefits,  have  ne- 
glected thy  commandments,  have  abused  the  know- 
ledge of  thy  Gospel,  have  followed  our  carnal  liberty, 
have  served  our  own  lusts,  and  through  our  sinful 
lives  have  failed  suitably  to  serve  and  honor  thee. 

And  now,  O  Lord  !  compelled  by  thy  correction, 
we  do  most  humbly  confess  that  we  have  sinned, 
and  have  most  grievously  displeased  thee.  And  if 
thou,  0  Lord!  provoked  with  our  disobedience, 
shouldst  now  deal  with  us  as  we  have  deserved, 
there  remaineth  nothing  to  be  looked  for,  but  con- 
tinual plagues  in  this  world,  and  hereafter  eternal 
death  and  condemnation.both  of  body  and  of  soul.  For 
if  we  should  excuse  ourselves,  our  own  consciences 
would  accuse  us  before  thee,  and  our  own  disobe- 
dience and  wickedness  would  bear  witness  against 
us.  Yea,  even  thy  plagues  and  punishments,  which 
thou  dost  now  lay  upon  us  in  sundry  places,  teach 
us  to  acknowledge  our  sins.  For  seeing  that  thou 
art  just,  0  Lord  !  yea,  even  justice  itself,  thou  dost 
not  punish  any  without  desert.  And  now,  0  Lord  1 


A  CONVENTICLE.  155 

we  see  thy  hand  terribly  stretched  out  to  plague  us, 
and  punish  us.*  Yet,  although  thou  shouldst  pun- 
ish us  more  grievousl;y'  still ;  though  thou  shouldst 
pour  upon  us  all  those  testimonies  of  thy  just 
wrath,  which  in  time  past  thou  pouredst  on  thy  cho- 
sen people,  Israel ;  yet  could  we  not  deny  that  we 
had  justly  deserved  it. 

But,  0  merciful  Lord  !  thou  art  our  God,  and  we 
are  thine  inheritance ;  thou  art  our  Creator,  and  we 
the  work  of  thy  hands ;  thou  art  our  Pastor,  we 
are  thy  flock ;  thou  art  our  Redeemer,  and  we  the 
people  whom  thou  hast  redeemed;  thou  art  our 
Father,  we  are  thy  children.  Lord  !  be  not  wroth 
against  us ;  punish  us  not  in  thy  sore  displeasure. 

Remember,  0  Lord!  that  thy  name  hath  been 
named  upon  us;  that  we  bear  thy  seal  and  the 
tokens  of  thy  service.  Perfect  the  work  thou  hast 
begun  in  us ;  that  all  the  world  may  know  thou 
art  our  God  and  merciful  Deliverer.  Thou  knowest 
that  the  dead  who  are  in  their  graves  cannot  praise 
thee;  but  the  sorrowful  spirit,  the  contrite  heart, 
the  conscience  broken  with  a  sense  of  sin,  and  pant- 

*  This  prayer  was  written  by  Calvin  for  the  Church  of  Ge- 
neva in  1541,  "  when  Germany  was  infested  both  with  war  and 
pestilence."  **  Precationes,  quibus  in  iis  uterentur,  conscripsi." 
— Calv.  Ep.,  quoted  by  Bingham,  Works,  ii.,  748. 


156  EUTAXIA. 

ing  for  tliy  grace,  shall  give  thee  praise  and  glory. 
Thy  people  Israel  ofttimes  offended  thee,  and  thou 
didst  justly  afEict  them  ;  but  as  oft  as  they  returned 
to  thee,  thou  didst  receive  them  in  mercy;  and 
though  their  sins  were  never  so  great,  yet  didst  thou 
turn  away  thy  wrath,  and  the  punishment  prepared 
for  them :  and  that  for  thy  covenant's  sake,  which 
thou  madest  with  thy  servants  Abraham,  Isaac,  and 
Jacob.  Thou  hast  made  a  better  covenant  with  us, 
O  heavenly  Father !  a  covenant  on  which  we  may 
lean  as  we  appear  before  thee  :  through  the  media- 
tion of  thy  dear  Son  Jesus  Chkist  our  Saviour, 
with  whose  most  precious  blood  it  pleased  thee  that 
this  covenant  should  be  written,  sealed  and  con- 
firmed. 

Wherefore,  O  heavenly  Father !  we  now,  casting 
away  all  confidence  in  ourselves  or  any  other  crea- 
ture, do  flee  to  this  most  holy  covenant  and  testa- 
ment ;  wherein  our  Lord  and  Saviour  Jesus  Cheist, 
once  offering  himself  a  sacrifice  for  us  on  the  cross, 
hath  reconciled  us  to  thee  forever.  Look,  therefore, 
O  merciful  God  !  not  upon  the  sins  which  we  con- 
tinually commit,  but  upon  our  Mediator  and  Peace- 
maker, Jesus  Christ  :  that  by  his  intercession  thy 
wrath  may  be  pacified,  and  we  again  by  thy  fatherly 
countenance  relieved  and  comforted.     Receive  us 


A   CONVENTICLE.  157 

also  into  thy  heavenly  defence,  and  govern  us  by 
thy  Holy  Spirit.  Frame  in  us  newness  of  life, 
wherein  to  laud  and  magnify  thy  blessed  name  for- 
ever, and  to  live  every  one  of  us  according  to  the 
several  states  of  life  whereunto  thou  hast  ordained 
us. 

And,  0  heavenly  Father !  although,  by  reason  of 
our  past  sins,  we  are  unworthy  to  crave  anything  of 
thee :  yet  because  thou  hast  commanded  us  to  pray 
for  all  men,  we  most  humbly  beseech  thee,  save  and 
defend  thy  holy  Church.  Be  merciful  to  all  com- 
monwealths, countries,  princes,  and  magistrates; 
and  especially  to  this  our  realm,  and  to  our  most 
gracious  governor,  Queen  Elizabeth.  Increase  the 
number  of  godly  ministers.  Endue  them  with  thy 
grace,  to  be  found  faithful  and  prudent  in  their 
ofiice.  Defend  the  Council  of  the  Queen's  majesty, 
and  all  that  be  in  authority  under  her,  or  that  serve 
in  any  place  by  her  commandment.  We  commend 
also  to  thy  fatherly  mercy  all  that  be  in  poverty, 
exile,  imprisonment,  sickness,  or  any  other  kind  of 
adversity ;  and  chiefly  those  whom  thy  hand  hath 
now  touched  with  any  contagious  and  dangerous 
sickness ;  which  we  beseech  thee,  O  Lord  1  of  thy 
mercy,  when  thy  blessed  will  is,  to  remove.  And 
in  the  meantime  grant  us  grace  and  true  repentance, 


168  EUTAXIA. 

steadfast  faith,  and  constant  patience :  tliat  whether 
we  live  or  die,  we  may  always  continue  thine,  and 
ever  bless  thy  holy  name,  and  be  brought  to  the 
fruition  of  thy  Godhead.  Grant  these,  and  all  our 
humble  petitions,  0  merciful  Father !  for  the  sake 
of  thy  dear  Son  Jesus  Christ  our  Lord.    Amen. 


IX. 


Baxter's  reformed  liturgy. 


"  We  are  satisfied  in  our  judgments  concerning  the  lawfulness  of  a  liturgy,  or 
form  of  public  worship ;  provided  that  it  be  for  the  matter  agreeable  unto  the 
Word  of  God,  and  fitly  suited  to  the  nature  of  the  several  ordinances  and  ne- 
cessities of  the  Church."— FiEST  Addbkss  of  the  Mtnistees. 

The  conference  which  took  place  at  the  Savoy  in 
1660,  between  twelve  leaders  of  the  Non-conform- 
ist party  and  an  equal  number  of  prelates  of  the 
Church  of  England,  was  the  last  ostensible  effort  to 
reconcile  their  differences,  and  bring  about  a  formal 
agreement.  But  in  reality,  as  we  review  the  trans- 
actions of  that  meeting,  it  is  easy  to  perceive  that 
on  neither  side  did  there  exist  an  intention  to  reach 
by  compromise  and  concession  these  desirable  ends. 
The  scheme  of  reconciliation  was  a  political  device, 
and  failed  to  receive  the  cordial  cooperation  of  either 
one  of  the  conflicting  parties.  The  bishops  stood 
upon  their  dignity,  determined  to  yield  nothing, 
while  the  Puritans  were  as  rigid  in  their  demands. 
The  former  aimed  only  at  an  apparent  compliance 


160  EUTAXIA. 

with  tlie  royal  requisition,  while  evading  even  the 
most  trivial  alteration  of  existing  institutions.  The 
latter,  hopeless  of  realizing  their  proposed  amend- 
ments, were  chiefly  anxious  for  an  ''opportunity  of 
leaving  upon  record  their  testimony  against  corrup- 
tions," and  their  desires  for  "  a  just  and  moderate 
reformation"  of  abuses. 

Accordingly,  Baxter  and  his  colleagues,  who 
represented  the  Kon-conformist  interests  at  the  Sa- 
voy Conference,  brought  in  a  list  of  exceptions  to 
the  Prayer  Book,  many  of  which  were  reasonable, 
and  ought  to  have  been  readily  granted,  while  others 
were  certainly  impracticable  or  uncalled  for.  The 
unbending  temper  of  the  bishops  made  no  discrimi- 
nation between  these  classes  of  objections,  and  their 
treatment  of  them  was  calculated  to  awaken  a  corre- 
sponding disposition  in  their  opponents. 

No  hope  of  emendation  in  the  Prayer  Book  could 
long  be  entertained  by  the  Puritan  divines  who  as- 
sembled at  the  conference  of  the  Savoy.  Indeed, 
"  where  undistinguishing  admiration  is  directed  to 
works  of  merely  human  composition,  it  cannot  be 
expected  that  any  alterations  will  be  regarded  other- 
wise than  in  the  light  of  captious  and  unnecessary 
innovations."*  The  chief  object  of  the  Non-con- 
*  Orme's  Life  and  Times  of  Baxter y  p.  202. 


Baxter's  reformed  liturgy.  161 

formists  tlien  became,  to  obtain  the  liberty  of  using 
among  themselves  such  forms  of  worship  as  they 
could  agree  upon,  leaving  the  Prayer  Book  to  stand 
as  it  was.  In  other  words,  they  desired  the  adop- 
tion of  a  Eeformed  Liturgy  in  addition  to  that  ritual 
already  in  use,  in  order  that  those  who  could  not 
conscientiously  receive  the  one  might  adopt  the 
other. 

We  cannot  see  that  this  proposition  deserved  the 
ridicule  with  which  it  was  regarded  by  the  prelati- 
cal  party.  If  the  winning  over  of  so  large  and  re- 
spectable a  body  of  men  as  that  headed  by  Baxter 
and  Calamy,  was  an  object  worthy  of  the  least  sac- 
rifice, these  men  did  not  ask  too  much  in  proposing 
such  an  enlargement  of  the  mode  of  worship  as 
would  comprehend  their  usages  and  views.  The 
party  existed,  and  claimed  consideration,  for  its 
numbers  and  influence.  It  comprised  multitudes 
of  the  most  sincere  and  correct  professors  of  Chris- 
tianity in  the  realm,  with  not  a  few  individuals  of 
distinguished  name.  We  may  question,  therefore, 
whether  a  liberal  and  enhghtened  policy,  to  say 
nothing  of  a  higher  wisdom,  should  not  have  ac- 
ceded to  a  project  which,  without  compromising  the 
doctrines  and  order  of  the  Establishment,  was  calcu- 
lated to  draw  into  it  so  large  a  body  of  Christians. 


162  EUTAXIA. 

Such  a  course  was  not  without  precedent  in  the 
history  of  religion.  Eome  has  suffered  to  remain 
for  centuries  more  than  one  ritual  which  she  has 
found  in  use  among  the  churches  over  which  her 
sway  has  extended."^  She  allows  at  the  present  day 
no  inconsiderable  variations  from  her  own  formula- 
ries, even  in  the  order  of  the  Mass.f  The  saints 
and  the  festivals  of  each  national  rite,  with  their  ap- 
propriate offices  of  devotion,  have  been  incorporated 
into  her  Liturgy  ;  while  the  wdsdom  of  such  a  course 
is  made  evident  by  the  fact,  that  the  Koman  rite 
gradually  predominating,  has  in  most  cases,  after  a 
time,  replaced  the  provincial  peculiarities  of  w^or- 
ship.  J^or  was  the  alleged  frivohty  of  the  Puritan 
objections  to  the  Prayer  Book  a  valid  reason  for 
rejecting  their  demand.  K  these  exceptions  were 
so  unimportant,  doubtless  a  moderate  and  concilia- 
tory treatment  would  in  time  have  softened  preju- 
dice and  induced  conformity.  But,  unfortunately, 
alike  for  the  Estabhshment  and  the  Dissenters,  no 
such  spirit  reigned  in  the  councils  of  the  Savoy. 

*  "  Debet  unaquasque  ecclesia  custodire  ritus  suos,  sed  recep- 
tos  a  majoribus,  longoque  usu  praescriptos,  et  legitima  auctoritate 
approbates." — Bona,  Ref.  Lit.,  lib.  vi. 

f  In  the  Ambrosian  and  Gallican  rites  more  particularly  :  for 
the  former  of  which  consult  "  II  Modo  di  servire  la  Santa  Messa^ 
secondo  il  Rito  Ambrosiano  e  Romano."   Milan,  1849. 


Baxter's  reformed  liturgy.  163 

The  Puritans  have  been  the  objects  of  further 
obloquy  in  consequence  of  a  misapprehension  of 
their  demands.  It  has  been  said  that  they  required 
the  abolishment  of  the  Prayer  Book,  and  the  sub- 
stitution of  a  hastily-prepared  ritual  of  their  own. 
The  impracticable  nature  of  such  a  request  would 
reduce  the  transactions  of  the  Savoy  to  a  mere  farce, 
or  a  designed  mockery.  But  this  statement  is  in- 
correct. Baxter,  in  his  address  introducing  the  pro- 
posed Non-conformist  Liturgy,  prays  that  it  may  be 
adopted  as  well  as  the  old,  and  that  either  of  them 
be  used,  at  the  discretion  of  the  minister.*  The 
great  purpose  for  which  he  and  his  brethren  had 
sought  the  appointment  of  such  a  Conference,  was 
to  obtain  "  an  addition  or  insertion  of  some  other 
varpng  forms  in  Scripture  phrase,  to  be  used  at  the 
minister's  choice."f  This  object  the  royal  declara- 
tion convoking  the  assembly  of  the  Savoy  clearly 
ratifies  and  approves.  It  commands  the  preparation 
of  "some  additional  forms ^  in  the  Scripture  phrase 
as  near  as  may  be,  suited  unto  the  nature  of  the 
several  parts  of  worship,  and  that  it  he  left  to  the 
minister's  choice  to  use  one  or  other  at  his  discre- 

*  Cardwell,  Conferences  on  the  Book  of  Common  Prayer, 
p.  261. 

t  First  Address  of  the  Ministers,  in  Cardwt:ll,  p.  282. 


164  EUTAXIA. 

tion."*  Notliing  more  than  this  did  the  Puritan 
divines  attempt ;  but  the  bishops  refused  utterly  to 
entertain  the  proposal. 

On  the  general  subject  of  Liturgies,  the  sentiment 
of  the  Non-conformist  ministers  is  fully  represented 
in  their  letter  to  the  king.  "  We  are  satisfied  in 
Our  judgments/'  say  they,  "  concerning  the  lawful- 
ness of  a  liturgy,  or  form  of  j)^blic  worship ;  pro- 
vided that  it  be  for  the  matter  agreeable  to  the 
Word  of  GoD^  and  fitly  suited  to  the  nature  of  the 
several  ordinances  and  institutions  of  the  Church ; 
neither  too  tedious  in  the  whole,  nor  composed  of 
too  short  prayers,  unmeet  repetitions  or  responsals  ; 
not  to  be  dissonant  from  the  liturgies  of  other  Ee- 
formed  Churches  ;  nor  too  rigorously  imposed ;  nor 
the  minister  so  confined  thereunto,  but  that  he  rnay 
also  make  use  of  those  gifts  for  prayer  and  exhorta- 
tion which  Chkist  hath  given  him  for  the  service 
and  edification  of  the  Church."f 

The  task  of  preparing  such  a  formulary  of  wor- 
ship as  would  meet  the  wishes  and  wants  of  the 
Non-conformist  churches,  was  unanimously  assigned 
by  his  colleagues  to  Eichard  Baxter.  He  was  a  man 
of  preeminent  and  acknowledged  qualifications  for 

*  King  Cliarhs's  Declaration,  etc.     In  Cardwell,  p.  294-5. 
f  First  Address,  etc.    In  Cardwell,  p.  282. 


Baxter's  reformed  liturgy.  165 

the  work.  His  devotional  ^Yritings  liad  been  nu- 
merous, and  most  acceptable  to  the  churches.  His 
gifts  for  the  conception  and  utterance  of  the  lan- 
guage of  prayer  were  remarkable  even  in  an  age 
when  such  endowments  were  cultivated  to  a  very 
high  degree.  "  His  prayers,"  says  a  contemporary, 
"were  an  effusion  of  the  most  lively,  melting  ex- 
pressions of  his  intimate,  ardent  affections  to  God  : 
from  the  abundance  of  the  heart,  his  lips  spake. 
His  soul  took  wing  for  heaven,  and  rapt  up  the 
souls  of  others  with  him.  Never  did  I  see  or  hear 
a  holy  minister  address  himself  to  God  with  more 
reverence  or  humility,  with  respect  to  his  glorious 
greatness  ;  never  with  more  zeal  and  fervency,  cor- 
respondent to  the  infinite  number  of  his  requests, 
nor  with  more  filial  af&ance  in  the  divine  mercy."* 
It  required,  indeed,  this  great  facility  of  devo- 
tional composition,  if  we  may  so  speak,  to  enable 
Baxter,  in  the  short  S2:)ace  of  a  fortnight^  to  prepare 
a  Liturgy  of  such  amplitude  and  excellence.  In  the 
haste  of  the  convocation,  no  longer  time  was  allowed 
him ;  "  nor  could  he  make  use  of  any  book,  except 
a  Bible  and  a  Concordance;   but  he  compared  it 

*  Dr.  Bates,  quoted  in  Orme's  Life  and  Times  of  Bao:ter, 
p.  407. 


166  EUTAXIA. 

all  witli  the  Assembly's  Directory,  and  the  Book  of 
Common  Prayer."  Whatever  traces  of  this  imper- 
fect execution  the  work  may  have  borne,  however, 
do  not  appear  to  have  come  to  the  notice  of  the 
bishops ;  for  they  never  bestowed  the  trouble  of  a 
glance  at  its  contents,  when  submitted  to  their  in- 
spection. As  subsequently  given  to  publication,  it 
underwent  considerable  improvement  by  the  careful 
revision  of  the  author;  and  certainly  shows  little 
evidence  of  haste  in  its  present  condition.  "  With- 
out pronouncing  on  the  comparative  excellencies  of 
this  liturgical  work,  or  intimating  that  it  is  every- 
thing that  such  a  work  should  be,  it  is  not  too  much 
to  say,  that  it  is  remarkable  for  simplicity,  appro- 
priateness, and  fulness.  The  forms  of  prayer  con. 
tain  variety  without  repetition,  and  are  so  scriptural 
that  they  are  made  up  almost  entirely  of  scriptural 
language ;  references  to  which  he  has  thrown  into 
the  margin.  Few  better  liturgies  probably  exist. ""^ 
In  transferring  to  our  pages  the  Eeformed  Lit- 
urgy, we  have  reduced  its  somewhat  unreasonable 
dimensions,  by  the  preference  of  those  shorter  pray- 
ers which  are  furnished  "where  brevity  is  neces- 
sary," to  the  more  expanded  forms  ;  and  by  some 
further  abridgment  where  it  has  seemed  needful. 
*  Orme's  Life,  &c.,  p.  748. 


Baxter's  reformed  liturgy.  167 


THE    ORDINAEY    PUBLIC   WORSHIP    ON 
THE  LORD'S  DAY. 

The  Congregation  being  reverently  composed^  let  the 
Minister  first  crave  God's  assistance  and  acceptance  of 
the  Worship^  to  he  performed  in  these  or  the  like  words: 

0  Eternal,  Almighty,  and  most  gracious  God! 
heaven  is  thy  throne,  and  earth  is  thy  footstool ; 
holy  and  reverend  is  thy  name ;  thou  art  praised  by 
the  heavenly  hosts,  and  in  the  congregation  of  thy 
saints  on  earth ;  and  wilt  be  sanctified  in  all  that 
come  nigh  unto  thee.  We  are  sinful  and  unworthy 
dust ;  but  being  invited  by  thee,  are  bold,  through 
our  blessed  Mediator,  to  present  ourselves  and  our 
supplications  before  thee.  Receive  us  graciously, 
help  us  by  thy  Spirit ;  let  thy  fear  be  upon  us ;  put 
thy  laws  into  our  hearts,  and  write  them  in  our 
minds ;  let  thy  word  come  unto  us  in  power,  and 
be  received  in  love,  with  attentive,  reverent,  and 
obedient  minds.  Make  it  to  us  the  savor  of  life 
unto  life.  Cause  us  to  be  fervent  in  prayer,  and 
joyful  in  thy  praises,  and  to  serve  thee  this  day 
without  distraction :  that  we  may  find  that  a  day  in 
thy  courts  is  better  than  a  thousand,  and  that  it  is 


168  EUTAXIA. 

good  for  us  to  draw  near  to  God  ;  through  Jesus 
Christ  our  Lord  and  Saviour.     Amen. 
Our  Father,  &c. 

Next,  let  one  of  the  Creeds  he  read  hy  the  Minister^ 
saying : 

In  the  profession  of  this  Christian  Faith  we  are 
here  assembled. 

I  believe  in  God  the  Father,  &c. 
I  believe  in  one  God,  &c. 

And  sometimes  Athanasius'  Creed. 
THE  TEN"  COMMANDMENTS. 

God  spake  these  words,  and  said,  &;c. 

For  the  right  informing  and  affecting  the  People^ 
and  moving  them  to  a  penitent  believing  Confession^ 
some  of  these  Sentences  may  he  read. 

By  one  man  sin  entered  into  the  world,  and 
death  by  sin,  and  so  death  passed  upon  all  men,  for 
that  all  have  sinned. 

For  all  have  sinned,  and  come  short  of  the  glory 
of  God. 

God  so  loved  the  world,  that  he  gave  his  only- 
begotten  Son,  that  whosoever  believeth  in  him, 
should  not  perish,  but  have  everlasting  life. 


Baxter's  reformed  liturgy.  169 

He  that  believetli  on  liim  shall  not  be  condemned, 
but  he  that  believeth  not  is  condemned  already, 
because  he  hath  not  believed  in  the  name  of  the 
only  begotten  Son  of  God. 

Christ  hath  redeemed  us  from  the  curse  of  the 
law,  being  made  a  curse  for  us. 

Yerily,  I  say  unto  you.  Except  ye  be  converted 
and  become  as  little  children,  ye  shall  not  enter  into 
the  kingdom  of  heaven. 

Say  unto  them.  As  I  live,  saith  the  Lord  God,  I 
have  no  pleasure  in  the  death  of  the  wicked;  but 
that  the  wicked  turn  from  his  way  and  live :  Turn 
ye,  turn  ye  from  your  evil  ways ;  for  why  will  ye 
die,  0  house  of  Israel. 

I  say  unto  you,  there  is  joy  in  the  presence  of  the 
angels  of  God,  over  a  sinner  that  repenteth. 

I  will  arise  and  go  to  my  father,  and  say  unto 
him,  Father,  I  have  sinned  against  heaven,  and 
before  thee,  and  am  no  more  worthy  to  be  called 
thy  son. 

the    confession    of    sin,    and    prayer    for 
pardon  and  sanctification. 

0  most  great,  most  just  and  gracious  God  :  thou 
art  of  purer  eyes  than  to  behold  iniquity,  thou  con- 

demnest  the  ungodly,  impenitent,  and  unbelievers ; 

8 


170  EUTAXIA. 

but  hast  promised  mercy  tlirougli  Jesus  Cheist  to 

all  tliat  repent  and  believe  in  liim.     We  confess 

that  we  were  conceived  in  sin,  and  are  by  nature 

cMldren  of  wratli.     And  have  all  sinned  and  come 

short  of  the  glory  of  God.    We  have  neglected  and 

abused  thy  holy  worship,  thy  holy  name,  and  thy 

holy  day.   We  have  dealt  unjustly  and  uncharitably 

with  our  neighbors,  not  loving  them  as  ourselves, 

nor  doing  to  others  as  we  would  they  should  do  to 

us.     We  have  not  sought  first  thy  kingdom  and 

righteousness  and  been  contented  with  our  daily 

bread,  but  have  been  careful  and  troubled  about 

many  things,    neglecting  the   one   thing  needful. 

Thou  hast  revealed  thy  wonderful  love  to  us  in 

Christ,  and  offered  us  pardon  and  salvation  in  him : 

but  we  have  made  light  of  it,  and  neglected  so  great 

salvation,  and  resisted  thy  Spirit,  word  and  ministers, 

and  turned  not  at  thy  reproof:  we  have  run  into 

temptations;    and  the  sin  which  we  should  have 

hated,  we  have  committed  in  thy  sight,  both  secretly 

and  openly,  ignorantly  and  carelessly,  rashly  and 

presumptuously,  against  thy  precepts,  thy  promises 

and  threats,  thy  mercies  and  thy  judgments.     Our 

transgressions  are  multiplied  before  thee,  and  our 

sins  testify  against  us ;  if  thou  deal  with  us  as  we 

deserve,  thou  wilt  cast  us  away  from  thy  presence 


BAXTER  S  REFORMED  LITURGY.       171 

into  hell,  where  the  worm  never  dieth,  and  the  fire 
is  not  quenched.  But  in  thj  mercy,  thy  Son,  and 
thy  promises  is  our  hope.  Have  mercy  upon  us, 
most  merciful  Father!  Be  reconciled  to  us,  and 
let  the  blood  of  Jesus  Christ  cleanse  us  from  all 
our  sins.  Take  us  for  thy  children,  and  give  us  the 
Spirit  of  thy  Son.  Sanctify  us  wholly,  shed  abroad 
thy  love  in  our  hearts  and  cause  us  to  love  thee 
with  all  our  hearts.  O  make  thy  face  to  shine  upon 
thy  servants ;  save  us  from  our  sins,  and  from  the 
wrath  to  come ;  make  us  a  peculiar  people  to  thee, 
zealous  of  good  works,  that  we  may  please  thee, 
and  show  forth  thy  praise.  Help  us  to  redeem  the 
time,  and  give  all  diligence  to  make  our  calling  and 
election  sure.  Give  us  things  necessary  for  thy 
service,  and  keep  us  from  sinful  discontent  and 
cares.  And  seeing  all  these  things  must  be  dis- 
solved, let  us  consider  what  manner  of  persons  we 
ought  to  be,  in  all  holy  conversation  and  godliness- 
Help  us  to  Avatch  against  temptations,  and  resist  and 
overcome  the  flesh,  the  devil,  and  the  world ;  and 
being  delivered  out  of  the  hand  of  all  our  enemies, 
let  us  serve  thee  without  fear,  in  holiness  and 
righteousness  before  thee  all  the  days  of  our  life. 
Guide  us  by  thy  counsel,  and  after  receive  us  into 


172  EUTAXIA. 

tlij  glorv,  tlirougli  Jesus  Christ  oiu*  only  Saviour. 
Anieu. 

Our  Father  wliicli  art  in  heaven,  kc. 

For  Hie  strengthening  of  faiihj  and  raising  Hie 
Penitent^  some  of  these  Sentences  oftJie  Gosjpel  may  he 
here  read. 

Hear  what  the  Lord  saith  to  the  Absolution  and 
Comfort  of  Penitent  Believers. 

The  Lord  your  God  is  gracious  and  merciful, 
and  -svill  not  turn  away  his  face  from  you,  if  ye 
return  unto  him. 

If  any  man  sin,  we  have  an  advocate  with  the 
Father,  Jesus  Christ  the  righteous,  and  he  is  the 
propitiation  for  our  sins,  and  not  for  oui's  only,  but 
also  for  the  sins  of  the  whole  world. 

Be  it  known  unto  you,  men  and  brethi'en,  that 
though  this  man  is  preached  to  you  the  forgiveness 
of  sins;  and  by  him,  all  that  beheve  are  justified 
from  all  things,  from  which  they  could  not  be  justi- 
fied by  the  law  of  Most^. 

Come  unto  me,  all  ye  that  labor  and  are  heavy 
laden,  and  I  will  give  you  rest.  Take  my  yoke 
upon  you,  and  learn  of  me,  for  I  am  meek  and 
lowly  in  heart,  and  ye  shall  find  rest  unto  your 


Baxter's  reformed  littrgy.  173 

soTib.  For  my  yoke  is  easy,  and  my  burden  is 
light. 

"WTiosoever  will,  let  him  take  of  the  water  of  life 
freely. 

All  that  the  Father  hath  given  me,  shall  come  to 
me,  and  him  that  cometh  to  me,  I  will  in  no  wise 
cast  out. 

I  will  be  merciful  to  their  unrighteousness,  and 
their  sins  and  iniquities  I  will  remember  no  more. 

near  also  what  you  must  be  and  do  for  the  time  to 
come,  if  you  would  be  save-L 

If  any  man  be  in  Christ,  he  is  a  new  creature ; 
old  things  are  passed  away,  behold  all  things  are 
become  new. 

There  is  no  condemnation  to  them  that  are  in 
Christ  Jesus,  who  walk  not  after  the  flesh,  but 
after  the  Spirit.  For  they  that  are  after  the  flesh, 
do  mind  the  things  of  the  flesh ;  but  they  that  are 
after  the  Spirit,  the  things  of  the  Spirit. 

The  finit  of  the  Spirit  is  love,  joy,  peace,  long- 
suffering,  gentleness,  goodness,  feith,  meekness, 
temperance;  against  such  there  is  no  law.  And 
they  that  are  Christ's,  have  crucified  the  flesh  with 
the  affections  and  IxLsts. 

Love  not  the  world,  neither  the  things  that  are 


174  EUTAXIA. 

in  the  world  ;  if  any  man  love  the  world,  the  love 
of  the  Father  is  not  in  him.  For  all  that  is  in  the 
world,  the  lust  of  the  flesh,  the  lust  of  the  eye,  and 
the  pride  of  life,  is  not  of  the  Father,  but  is  of  the 
world. 

For  the  grace  of  God  that  bringeth  salvation, 
hath  appeared  unto  all  men,  teaching  us,  that 
denying  ungodliness  and  worldly  lusts,  we  should 
live  soberly,  and  righteously,  and  godly,  in  this 
present  world,  looking  for  the  blessed  hope,  and 
the  glorious  appearing  of  the  great  God,  and  our 
Saviour  Jesus  Cheist.  Who  gave  hunself  for  us, 
that  he  might  redeem  us  from  all  iniquity,  and 
purify  to  himself  a  peculiar  people,  zealous  of  good 
works. 

Therefore,  my  beloved  brethren,  be  ye  steadfast, 
unmovable,  always  abounding  in  the  work  of  the 
Lord,  for  as  much  as  ye  know,  that  your  labor  is 
not  in  vain  in  the  Lord. 

Then  may  he  said  the  ninety-fifth  or  the  hundredth 
Psalm^  or  the  eighty-fourth. 

And  next  the  Psalms  in  order  for  the  day  ;  and  next 
shall  he  read  a  chapter  of  the  Old  Testament^  such  as 
the   Minister  findeth   most  seasonahle;    or  loith   the 


Baxter's  reformed  liturgy.  175 

liberty  expressed  in  the  admonition  hefore  the' second 
hooh  of  Homilies. 

After  ivhich  may  he  sung  a  Psalm,  or  the  Te  Deum 
said;  then  shall  he  read  a  chapter  of  the  New  Testament^ 
and  then  the  Prayer  for  the  King  and  Magistrates. 
And  after  that,  the  sixty-seventh,  or  ninety-eighth,  or 
some  other  Psalm,  may  he  sung  or  said,  or  the  Bene- 
dictus,  or  Magnificat  And  the  same  order  to  he 
observed  at  the  Evening  worship,  if  time  allow  it. 

Next  after  the  Psalm  the  Minister  shall  (in  the 
pulpit)  first  reverently,  prudently,  and  fervently 
pray,  according  to  the  state  and  necessities"  of  the 
Church,  and  those  especially  that  are  present,  and 
according  to  the  subject  that  he  is  to  preach  on. 
And  after  Prayer,  he  shall  preach  upon  some  text 
of  Holy  Scripture,  suiting  his  matter  to  the  neces- 
sities of  the  hearers,  and  the  manner  of  delivery  to 
their  quality  and  benefit. 

After  Sermon  he  shall  pray  for  a  blessing  on  the 
word  of  instruction  and  exhortation,  which  was 
delivered;  and  in  his  Prayers  (before  or  after 
Sermon)  ordinarily  he  shall  pray  for  the  conversion 
of  Heathens,  Jews,  and  other  infidels;  the  subver- 
sion of  idolatry,  infidelity,  Mahometanism,  heresy, 
papal  tyranny  and  superstition,  schism  and  profane- 


176  EUTAXIA. 

ness,  and  for  the  free  progress  of  the  Gospel,  and 
the  increase  of  faith  and  godliness,  the  honoring  of 
God's  name,  the  enlargement  of  the  kingdom  of 
Chkist,  and  the  obedience  of  his  saints  through  the 
nations  of  the  earth.  And  in  special  for  these 
nations;  for  the  King's  Majesty,  and  the  rest  of  the 
Eoyal  Family,  for  the  Lords  of  his  Majesty's 
Council,  the  Judges  and  other  Magistrates  of  the 
land;  for  the  Pastors  of  the  Church,  and  all  Con- 
gregations committed  to  their  care  and  government. 
Always  taking  heed  that  no  mixtures  of  imprudent, 
disorderly  expressions,  of  private  discontent  and 
passion,  of  unreverent,  disobedient,  seditious,  or 
factious  intimations,  tending  to  corrupt,  and  not  to 
edify  the  people's  minds,  do  turn  either  prayer  or 
preaching  into  sin.  And  ordinarily  in  Church- 
communion,  especially  on  the  LoED's-day  (which  is 
purposely  separated  for  the  joyful  commemoration 
of  the  blessed  work  of  man's  redemption),  a  con- 
siderable proportion  of  the  public  worship  must 
consist  of  thanksgiving  and  praises  to  God,  especially 
for  Jesus  Christ,  and  his  benefits ;  still  leaving  it 
to  the  Minister's  discretion  to  abbreviate  some  parts 
of  worship,  when  he  seeth  it  needful  to  be  longer 
on  some  other. 


Baxter's  reformed  liturgy.  177 

the  general  prayer. 

O  most  holy,  blessed  and  glorious  Trinity,  Father, 
Son,  and  Holy  Ghost,  Three  Persons  and  One 
God,  our  Creator,  Eedeemer,  and  Sanctifier,  our 
Lord,  our  Governor  and  Father,  hear  us,  and  have 
mercy  upon  us,  miserable  sinners. 

O  Lord  our  Saviour,  God  and  man !  who,  hav- 
ing assumed  our  nature,  by  thy  sufferings,  and 
death,  and  burial,  wast  made  a  ransom  to  take  away 
the  sins  of  the  world  ;  who  being  raised  from  the 
dead,  ascended  and  glorified,  art  made  head  over 
all  things  to  the  Church,  which  thou  gatherest, 
justifiest,  sanctifiest,  rulest,  and  preservest,  and 
which  at  thy  coming  thou  ^dlt  raise  and  judge  to 
endless  glory  :  "We  beseech  thee  to  hear  us,  misera- 
ble sinners. 

Make  sure  to  us  our  calling  and  election,  our  un- 
feigned faith  and  repentance;  that  being  justified, 
and  made  the  sons  of  God,  we  may  have  peace 
with  him,  as  our  reconciled  God  and  Father. 

Let  thy  holy  Spirit  sanctify  us,  and  dwell  in  us, 
and  cause  us  to  deny  ourselves,  and  to  give  up  our- 
selves entirely  to  thee,  as  being  not  our  own,  but 
thine. 

As  the  world  was  created  for  thy  glory,  let  thy 

8^ 


178  EUTAXIA. 

name  be  glorified  tlirougliout  tlie  world ;  lefc  self- 
love,  and  pride,  and  vain-glor j  be  destroyed  ;  cause 
lis  to  love  tliee,  fear  thee,  and  trust  in  tliee  with  all 
our  hearts,  and  to  live  to  thee. 

Let  all  the  earth  subject  themselves  to  thee,  their 
King.  Let  the  kingdoms  of  the  world  become  the 
kingdoms  of  the  Loed,  and  of  his  Christ.  Let 
the  atheists,  idolaters,  Mahometans,  Jews,  and  other 
infidels,  and  ungodly  people,  be  converted.  Send 
forth  meet  laborers  into  the  harvest,  and  let  the 
Gospel  be  preached  throughout  all  the  world.  Pre- 
serve and  bless  them  in  thy  work.  Sustain  in  pa- 
tience, and  seasonably  deliver  the  Churches  that 
are  oppressed  by  idolaters,  infidels,  Mahometans,  or 
other  enemies,  or  by  the  Eoman  Papal  usurpations. 

Unite  all  Christians  in  Jesus  Cheist,  the  true 
and  only  universal  Head,  in  the  true  Christian  and 
Catholic  Faith  and  Love ;  cast  out  heresies  and  cor- 
ruptions, heal  divisions,  let  the  strong  receive  the 
weak,  and  bear  their  infirmities  ;  restrain  the  spirit 
of  pride  and  cruelty,  and  let  nothing  be  done  in 
strife,  or  vain-glory. 

Keep  us  from  atheism,  idolatry,  and  rebellion 
against  thee  ;  from  infidelity,  ungodliness,  and  sen- 
suality ;  from  security,  presumption  and  despair. 
Let  us  delight  to  please  thee,  and  let  thy  word  be 


BAXTER'S  EEFORMED  LITURGY.  179 

the  rule  of  our  faith  and  lives  ;  let  us  love  it,  and 
understand  it,  and  meditate  in  it  day  and  night. 

Let  us  not  corrupt  or  neglect  thy  worship  ;  nor 
take  thy  holy  JSTame  in  vain.  Keep  us  from  blasphe- 
my, perjury,  profane  swearing,  lying,  contempt  of 
thy  ordinances,  and  from  false,  unworthy,  and  un- 
reverent  thoughts  and  speeches  of  God,  or  holy 
things  ;  and  from  the  neglect  and  profanation  of 
thy  holy  day. 

Put  it  into  the  hearts  of  the  Kings  and  Eulers  of 
the  world  to  submit  to  Christ,  and  rule  for  him  as 
nursing  fathers  to  his  Church ;  and  save  them  from 
the  temptations  that  would  drown  them  in  sensual- 
ity ;  or  would  break  them  upon  Christ  as  a  rock 
of  offence,  by  engaging  them  against  his  holy  doc- 
trine, ways,  and  servants. 

Ilavc  mercy  on  thy  servant  Charles,  our  king, 
protect  his  person,  illuminate  and  sanctify  him  by 
thy  Spirit,  that  above  all  things  he  may  seek  thine 
honor^  the  increase  of  faith,  and  holy  obedience  to 
thy  laws ;  and  may  govern  us  as  thy  minister,  ap- 
pointed by  thee  for  the  terror  of  evil  doers,  and  the 
praise  of  them  that  do  well ;  that  under  him  we 
may  live  a  quiet  and  peaceable  life,  in  all  godliness 
and  honesty. 

Have  mercy  upon  all  the  Royal  Family,  upon 


180  EUTAXIA. 

the  Lords  of  the  Council,  and  all  the  Nobility,  the 
Judges,  and  other  Magistrates  of  these  lands.  Let 
them  fear  thee,  and  be  ensamples  of  piety  and  tem- 
perance, haters  of  injustice,  covetousness,  and  pride, 
and  defenders  of  the  innocent :  in  their  eyes  let  a 
vile  person  be  contemned,  but  let  them  honor  them 
that  fear  the  Loed. 

Let  every  soul  be  subject  to  the  higher  powers, 
and  not  resist ;  let  them  obey  the  king,  and  all  in 
authority,  not  only  for  wrath,  but  for  conscience' 
sake. 

Give  all  the  Churches  able,  holy,  faithful  pastors, 
that  may  soundly  and  diligently  preach  thy  word, 
and  guide  the  flocks  in  ways  of  holiness  and  peace, 
overseeing  and  ruling  them  not  by  constraint, 
but  mllingly,  not  for  filthy  lucre,  but  of  a  ready 
mind ;  not  as  being  lords  over  thy  heritage,  but  the 
servants  of  all,  and  ensamples  to  the  flock ;  that 
when  the  chief  Pastor  shall  appear,  they  may  receive 
the  crown  of  glory. 

Let  the  people  know  those  that  are  over  them  in 
the  Lord,  and  labor  among  them  preaching  to  them 
the  word  of  God  ;  let  them  highly  esteem  them  in 
love  for  their  works'  sake,  account  them  worthy  of 
double  honor,  and  obey  them  in  the  Lord. 

Let  parents  bring  up  their  children  in  holy  nur- 


Baxter's  reformed  liturgy.  181 

ture,  tliat  they  may  remember  their  Creator  in  the 
days  of  their  youth  ;  and  let  children  love,  honor 
and  obey  them.  Let  husbands  love  their  wives, 
and  guide  them  in  knowledge  and  holiness ;  and  let 
wives  love  and  obey  their  husbands.  Let  masters 
rule  their  servants  in  thy  fear,  and  servants  obey 
their  masters  in  the  Lord. 

Keep  us  from  murders,  and  violence,  and  inju- 
rious passionate  words  and  actions. 

Keep  ns  from  fornication  and  all  uncleanness, 
from  chambering  and  wantonness,  from  lustful 
thoughts  and  filthy  communications,  and  all  un- 
chaste behavior. 

Keep  us  from  stealing,  or  wronging  our  neighbor 
in  his  property,  from  perverting  justice,  from  false 
witnessing  and  deceit,  from  slandering,  backbiting, 
uncharitable  censuring,  or  other  wrong  to  the  repu- 
tation of  our  neighbors. 

Keep  us  from  coveting  anything  that  is  our 
neighbors.  Let  us  love  our  neighbors  as  ourselves, 
and  do  to  others  as  we  would  they  should  do  to  us. 

Cause  us  to  love  Christ  in  his  members  with  a 
pure  and  fervent  love,  and  to  love  our  enemies,  and 
do  good  to  all,  as  we  are  able ;  but  especially  to  the 
household  of  faith. 

Give  us  our  necessary  sustentation  and  provision 


182  EUTAXIA. 

for  tliy  service,  and  contentedness  tlierewitli ;  bless 
our  labors,  and  the  fruits  of  tlie  earth  in  their  sea- 
son, and  give  ns  such  temperate  weather  as  tendeth 
hereunto.  Dehver  us  and  all  thy  servants  from 
such  sickness,  wants,  and  other  distresses,  as  may 
unseasonably  take  us  off  thy  service.  Keep  us 
from  gluttony  and  drunkenness,  slothfulness,  unlaw- 
ful gain,  and  from  making  provision  for  the  flesh  to 
satisfy  its  lusts. 

When  we  sin,  restore  us  by  true  repentance  and 
faith  in  Cheist  ;  let  us  loathe  ourselves  for  our 
transgressions ;  forgive  them  all  and  accept  us  in 
thy  well  beloved  Son  ;  save  us  from  the  curse  and 
punishment  which  they  deserve,  and  teach  us  heart- 
ily to  forgive  others  ;  convert  our  enemies,  persecu- 
tors and  slanderers,  and  forgive  them. 

Cause  us  to  watch  against  temptations,  to  resist 
and  overcome  the  flesh,  the  devil,  and  the  world ; 
and  by  no  allurements  of  pleasure,  profit  or  honor, 
to  be  drawn  from  thee  to  sin ;  let  us  |)atiently  suffer 
with  Christ,  that  we  may  reign  with  him. 

Deliver  us  and  all  thy  peoj)le  from  the  enmity 
and  rage  of  Satan  and  all  his  wicked  instruments ; 
and  preserve  us  to  thy  heavenly  kingdom. 

For  thou  only  art  the  universal  King ;  all  power 
is  thincin  heaven  and  earth  ;  of  thee,  and  through 


Baxter's  eeformed  liturgy.  183 

thee,  and  to  thee  are  all  things,  and  the  glory  shall 
be  thine  for  ever.     Amen. 


The  Sermon  and  Prayer  being  ended^  let  the  Min- 
ister dismiss  the  Congregation  with  a  Benediction.,  in 
these  or  the  like  words : 

Blessed  are  they  that  hear  the  word  of  God,  and 
keep  it. 

The  Lord  bless  yon,  and  keep  you ;  the  Lord 
make  his  face  to  shine  upon  you,  and  be  gracious 
unto  you  ;  the  Lord  lift  up  his  countenance  upon 
you,  and  give  you  peace. 

The  grace  of  our  Lord  Jesus  Christ,  and  the 
love  of  God  the  Father,  and  the  communion  of  the 
Holy  Ghost,  be  with  you  all.     Amen. 

A  THANKSGIYIKG  FOR  CHRIST  AND   HIS   GRACIOUS 

BEI^IEFITS. 

Most  glorious  God,  accept,  through  thy  beloved 
Son,  though  from  the  hands  of  sinners,  the  thanks- 
giving which  thy  unspeakable  love  and  mercies,  as 
well  as  thy  command,  do  bind  us  to  offer  up  unto 
thee.  Thou  art  the  father  of  mercies,  and  the  God 
of  all  consolation,  full  of  compassion,  gracious, 
long-suffering,  plenteous  in  goodness  and  truth, 
keeping   mercy  for  thousands,  forgiving  iniquity, 


184  EUTAXIA. 

transgression  and  sin.  For  tliy  glory  tliou  clidst 
create  us  after  tliine  image ;  tliou  madest  us  a  little 
lower  tlian  tlie  angels,  and  crownedst  us  with  glory 
and  honor,  giving  us  dominion  over  the  works  of 
thy  hands,  and  putting  all  these  things  under  our 
feet.  And  when  we  forsook  thee,  and  broke  thy 
covenant,  and  rebelled  against  thee,  and  corrupted 
ourselves,  and  turned  our  glory  into  shame ;  thou 
didst  not  leave  us  in  the  hands  of  death,  nor  cast 
us  out  into  utter  desperation:  but  thou  didst  so 
love  the  sinful  world,  as  to  give  thy  Son  to  be  ^ur 
Saviour.  He  took  not  upon  him  the  nature  of  an- 
gels, but  of  man :  the  Word  was  made  flesh  and 
dwelt  among  us.  This  is  the  unsearchable  mystery 
of  love  which  the  angels  desire  to  pry  into :  he  was 
tempted,  that  he  might  succor  them  that  are  tempt- 
ed, and  conquered  the  tempter,  that  had  conquered 
us ;  he  became  poor  that  was  Lord  of  all,  to  make 
us  rich.  He  did  no  sin,  but  fulfilled  all  righteous- 
ness, to  save  us  from  our  unrighteousness.  He  made 
himself  of  no  reputation,  but  was  reviled,  scorned 
and  spit  upon,  enduring  the  cross,  and  despising 
the  shame,  to  cover  our  shame,  and  to  bring  us  unto 
glory,  thou  laidst  upon  him  the  iniquity  of  us  all. 
He  was  bruised  and  wounded  for  our  transgressions, 
that  we  might  be  healed  by  his  stripes.     He  gave 


Baxter's  reformed  liturgy.  185 

himself  a  ransom  for  iis,  and  died  for  our  sins,  and 
rose  again  for  our  justification.  We  tliank  tliee  for 
his  death  that  savcth  us  from  deaths  and  that  he 
bore  the  curse  to  redeem  us  from  the  curse ;  and  for 
his  life  which  opened  to  us  the  way  to  life.  Thou 
hast  given  him  to  be  head  over  all  things  to  the 
Church,  and  hast  given  the  heathen  to  be  his  in- 
heritance, and  given  him  a  name  above  every  name, 
and  given  all  power  and  judgment  unto  him.  We 
thank  thee  for  the  new  and  better  covenant,  for  thy 
great  and  precious  promises  :  That  thou  hast  given 
us  eternal  life  in  Christ.  That  we  have  the  clear 
and  sure  revelation  of  thy  will  in  the  holy  Scrip- 
tures. That  thou  foundest  thy  Church  upon  apos- 
tles and  prophets,  Jesus  Christ  himself  being  the 
head  corner-stone.  And  hast  committed  to  thy 
Ministers  the  word  of  reconciliation,  that  as  ambas- 
sadors speaking  in  the  stead  of  Christ,  they  might 
beseech  us  to  be  reconciled  unto  thee.  We  thank 
thee  that  by  them  thou  hast  opened  our  eyes,  and 
turned  us  from  darkness  unto  light,  and  from  the 
power  of  Satan  unto  G  OD.  All  thy  paths,  O  Lord, 
are  mercy  and  truth  to  such  as  keep  thy  covenant. 
We  come  into  thy  house  in  the  multitude  of  thy 
mercies :  O  give  thanks  unto  the  Lord,  for  he  is 
good,  for  his  mercy  endureth  for  ever.   Glory  ye  in 


186  EUTAXIA. 

liis  liolj  name,  let  tlie  hearts  of  them  rejoice  that 
seek  him.  Blessed  are  the  peo|)le  that  know  the 
joyful  sound  ;  they  shall  walk,  O  Lord,  in  the  light 
of  thy  countenance.  In  thy  name  they  shall  rejoice 
all  the  day,  and  in  thy  righteousness  and  favor  shall 
they  be  exalted  ;  blessed  are  they  that  dwell  in  thy 
house,  they  will  be  still  praising  thee.  O  satisfy  us 
early  with  thy  mercy,  that  we  may  rejoice  and  be 
glad  in  thee  all  our  days.  Guide  us  by  thy  counsel, 
and  afterwards  receive  us  unto  thy  glory  ;  where 
with  all  the  blessed  host  of  heaven,  we  may  behold, 
admire,  and  perfectly  and  joyfully  praise  thee,  our 
most  glorious  Creator,  Redeemer  and  Sanctiiier, 
for  ever  and  for  ever.     Amen. 


X. 


THE  CALYINISTIC  FOEMS  IN  THE   BOOK  OF  COMMON 

PRAYER. 

"Though  thousands  were  debtors  to  him   [Calvin],  as  touching  Divine 
knowledge,  yet  he  to  none,  only  to  God." — Hookee. 

Of  the  many  weighty  treatises  which  have  been 
written  on  the  Book  of  Common  Prayer,  there  are 
but  few  that  do  justice  to  the  part  taken  by  the 
Protestant  divines  of  the  Continent  in  its  compila- 
tion. Admirers  of  the  breviary  and  missal,  delight- 
ing to  trace  the  correspondence  of  their  Liturgy 
with  mediaeval  forms,  are  apt  to  omit  all  reference 
to  these  more  modern  sources.  Even  where  their 
ingenuity  is  puzzled  to  find  analogy  for  its  offices 
in  Eomish  or  Eastern  sacramentaries,  they  will  la- 
boriously avoid  recognition  of  the  true  but  despised 
origin.  Yet  the  fact  is  established  beyond  question, 
that  several  of  the  foreign  Reformers  shared  in  the 
authorship  or  revision  of  the  English  Prayer-Book. 
Calvin,  Knox,  Luther,  Melancthon,  Bucer,*  Martyr, 

*  Melancthon  and  Bucer  were  indeed  the  authors  of  no  in- 
considerable portion  of  the  Anglican  forms.    In  1543,  those 


188  EUTAXIA. 

were  engaged  in  tlie  work ;  and  to  tlieir  aid  must 
be  traced  some  of  its  finest  passages.  Our  business, 
for  tlie  present,  is  with,  tlie  Calvinistic  divines  ;  and 
we  content  ourselves  with,  inquiring  wliat  Calvin 

Reformers  drew  up  a  system  of  doctrine  and  worsliip  for  tlie 
Protestant  Archbishopric  of  Cologne.  This  they  did  at  the  so- 
licitation of  Hermann,  *'  that  pious  Confessor,  late  Elector  and 
Archbishop  of  Colen,  who,  for  adhering  to  the  Protestant  re- 
ligion, and  setting  on  foot  the  Reformation  of  his  country,  was 
deprived  by  the  Pope  and  Emperor."  (Steype,  Ecd.  Mem., 
Edw.  YI.)  The  work.which  they  thus  prepared,  was  published 
in  Latin,  at  Bonn,  in  1545,  under  the  title,  ^'Nostra  Hermanni 
Arckepisc.  Colonimsis  Simplex  et  Pia  Deliberatio  et  Christiana  in 
Verbo  Dei  fundata  Reformatio^'  A  translation  was  published 
at  London,  1547,  entitled  '-  Reformation  of  Doctrine,"  &c. 

This  Liturgy  of  Cologne  was  in  the  hands  of  the  English  Re- 
formers when  they  were  engaged  upon  the  Book  of  Common 
Prayer  ;  and  "  from  this  Liturgy,"  says  Archbishop  Laurence, 
"  our  offices  bear  evident  marks  of  having  been  freely  borrowed 
— liberally  imitating,  but  not  servilely  copying  it."  (On  the 
XXXIX  Articles,  &c.,  pp.  377-8.) 

From  Bucer  and  Melancthon's  Liturgy,  the  Baptismal  offices 
of  the  Prayer-Book  are  substantially  taken.  In  the  Communion 
service,  the  Confession  of  Sins,  the  Absolution  and  succeeding 
sentences,  and  the  Thanksgiving  in  the  Post- Communion  ser- 
vice, are  of  similar  origm. — ^Warter's  Teaching  of  the  Prayer- 
Boofc,  104.  (The  second  of  the  Exhortations  is  extracted  from  a 
worlv  of  the  Reformer,  Peter  Martyr.    See  Liturgical  Services, 


THE   CALVINISTIC   FORMS.  189 

and  Knox  contributed  to  the  book  of  Common 
Prayer. 

The  fathers  of  the  English  Eeformation  were  far 
from  entertaining  those  unfraternal  sentiments 
towards  the  ministry  and  churches  of  Scotland  and 
.the  Continent,  which  in  our  day  disgrace  the  cause 
of  Protestantism.  They  acknowledged  the  claims 
of  their  Presbyterian  brethren  to  respect  and  fellow- 
ship ;  and  by  advancing  to  office  persons  who  had 
obtained  Presbyterian  orders,  they  gave  practical 
evidence  of  this  recognition.  So  Cranmer  for  many 
years  reserved  a  chair  in  the  university  of  Cam- 
bridge for  the  illustrious  Melancthon,  hoj)ing  that 
he  might  be  attracted  to  England.*  So  Martyr  and 
Bucer  were  called  to  professorships  at  Oxford  and 
Cambridge,  and  were  consulted  and  appealed  to  on 

&c.,  Parker  Society,  p.  186,  note.)  Nearly  the  whole  of  the 
form  of  Solemuization  of  Matrimony  wiE  be  found  in  the  Co- 
logne Ritual ;  and  a  large  portion  of  the  Order  for  the  Burial 
of  the  Dead.  The  anthem,  "  0  Lord  God,  most  holy,"  &c.,  is 
from  Luther.     See  Archbishop  Laurence,  381. 

These  are  not  the  only  traces  of  the  Cologne  Liturgy  to  be 
met  with  in  the  Anglican  Prayer-Book  :  plainly  showing  in 
what  estimation  that  formulary  was  held  by  the  compilers,  and 
what  frequent  reference  they  had  to  its  excellent  services. 

*  Rev.  Dr.  Butler,  The  Common  Prayer-Book  Interpreted, 
p.  56. 


190  EUTAXIA. 

every  important  topic  of  ecclesiastical  doctrine  and 
discipline  tliat  arose  during  their  residence. 

When  in  the  year  1551,  John  Knox  visited  Eng- 
land, he  was  invited  to  assist  in  the  revision  of  the 
Prayer-Book,  then  in  progress.*  There  were, 
doubtless,  many  parts  of  that  formulary  which  must 
have  been  repugnant  to  the  severe  judgment  of  the 
Scotch  Keformer:  but  it  was  not  to  be  expected 
that  all  his  suggestions  would  be  followed  out.  So 
much  influence,  however,  had  he  among  the  revis- 
ors,  that  he  procured  an  important  change  in 
the  communion  service  :  completely  excluding  the 
notion  of  the  real  presence  in  the  sacrament. f  The 
following  year,  he  was  employed  on  a  revision  of 
the  Articles  of  Eeligion,  previous  to  their  ratifica- 
tion by  act  of  Parliament.:!: 

Calvin,  too,  was  consulted  in  the  compilation  of 
the  Prayer-Book ;  and,  though  not  so  directly  en- 
gaged upon  it,  was  the  author  of  several  of  its 
forms.  •  The  introductory  portion  of  the  daily  ser- 
vice is  due  to  him.  According  to  the  first  book  of 
Edward  YI.,  that  service  began  with  the  Lord's 

*  Knox  had  already  been  appointed  one  of  the  chaplains  of 
Edward  YI. — Strype's  Cranmer,  292. 
f  M' Okie's  Life  of  Knox,  pp.  67-8. 
X  Strype's  Cranmer,  273. 


THE  CALVINISTIC  FOKMS.  191 

Prayer.*  The  foreign  Kcformers  consulted,  f  recom- 
mended the  insertion  of  some  preliminary  forms ; 
and  hence  the  origin  of  the  Sentences,  the  Exhorta- 
tion, the  Confession,  and  the  Absolution.  These 
elements  were  borrowed,  not  from  any  ancient 
formulary,  but  from  a  ritual  drawn  up  by  Calvin 
for  the  Church  at  Strasburgh.:j:  They  "  were  taken 
in  great  part,"  says  an  Episcopalian  writer,  "  from 
a  Liturgy  composed  by  Calvin.  The  Ten  Command- 
ments were  also  introduced  into  the  communion 
service,  probably  from  the  same  source.  "§ 

*  Liturgies  of  King  Edward  VL,  Parker  Society,  1844. — 
Cardwell's  Two  Liturgies  of  Edward  VL 

f  Bishop  Brownell's  Comm.  on  the  Prayer-Book,  p.  73. 
These  Reformers  were  Peter  Martyr  and  Martin  Bucer,  who 
were  then  in  England.  Short's  Hist,  of  the  Church  of  England, 
p.  281. 

t  La  Forme  des  Prieres  ei  Chanls  EccUsiasliques.     Stras 
bourg,  1545,  8vo.     See  a  Notice  sur  la  Vie  et  les  Ouvrages  de 
Calvin,,  in  the  third  volume  of  La  France  Protestante  :  Paris, 
1853. 

§  TUe  Common  Prayer-Booh  In'erpreted,  p.  55.  The  Re- 
sponse after  the  Ten  Commandments  is  taken  from  Pollanus, 
who  translated  the  Strasburgh  Liturgy,  and  published  it  at 
London  in  1556.  See  Archbishop  Laurence's  S  rmons  en  the 
Thirty -nine  Articles,  p.  209  ;  and  Strype's  Eccl.  Mem.  Edw. 
YL,  b.  i.  c.  29. 


192  EUTAXIA. 

"The  trutla  is,"  observes.  Jeremy  Taylor,  "that 
although  they  framed  the  Liturgy  with  the  greatest 
consideration  that  could  be,  by  all  the  united  wis- 
dom of  Church  and  State,  yet,  as  if  prophetically 
to  avoid  their  being  charged  by  after  ages  with  a 
crepesculum  of  religion — a  dark,  twilight,  imperfect 
Eeformation — they  joined  to  their  own  star  all  the 
shining  tapers  of  the  other  reformed  churches,  call- 
ing for  the  advice  of  the  eminently  learned  and 
zealous  Eeformers  in  other  kingdoms,  that  the  light 
of  all  together  might  show  them  a  clear  path  to 
walk  in."* 

It  is  curious  and  not  a  little  amusing,  to  observe 
the  treatment  which  these  Calvinistic  portions  of 
the  Prayer-Book  receive  at  the  hands  of  High 
Church  ritualists.  Their  object  being,  to  make  out, 
as  far  as  possible,  the  remote  antiquity  of  its  forms, 
they  seek  for  each  of  them  some  parallel  in  Eoman 
or  Eastern  liturgies.  Wherever  they  can  trace 
similarity  of  use  and  resemblance  of  form,  they  in- 
fer, not  unreasonably,  a  designed  imitation.  Only 
when  successful  in  tracing  back  a  form  to  "  Catholic 
usage,"  is  their  critical  search  satisfied.  But  in  ap- 
proaching these  Calvinistic  innovations,  our  ritualist 

*  Bishop  Taylok's  Worh>,  vii.  288.    Butler. 


THE  CALVINISTIC   FOEMS.  193 

is  sadly  at  fault.  Loath,  to  refer  them  to  their  un- 
mistakable sources,  he  takes  a  new  journey  into  the 
past,  and  overhauls  his  accumulated  stores  of  mis- 
sals, pontificals,  and  sacramentaries,  but  comes  back 
with  nothing  that  ingenuity  can  twist  into  a  resem- 
blance of  paternity.  We  shrink  from  the  cruelty  of 
informing  him  at  last,  that  these  forms  are  the  oflF- 
sjDring  of  a  system,  which,  however  venerated  by 
his  fathers,*  is  identified  to  his  mind  with  heresy, 
false  doctrine,  and  schism,  from  which  he  piously 
prays,  "Deliver  us." 

We  have  said  that  no  ancient  Liturgy  opens  with, 
a  general  confession  of  sins  and  supplication  of  for- 
giveness.f  The  Anglican  ritual,  at  the  beginning 
of  each,  of  its  chief  services,  th.e  Common  Prayer 
and  the  Communion,  presents  this  feature.  Without 
analogy  elsewliere,  it  finds  a  parallel  in  the  Litur- 

*  "  A  Nursery  unto  God,"  is  the  title  given  by  Archbishop 
Grindal  to  the  city  of  Geneva. 

f  Consult  Palmer's  Origines  Liturgicce :  Brett. 

"  Great  interest  attaches  to  that  [Calvin's]  Confession,  since 
from  its  position,  as  well  as  its  working,  it  manifestly  gave  oc- 
casion to  the  General  Confession  of  our  own  Prayer  Book." — 
Private  Prayers  in  the  Reign  of  Queen  Elizabeth,  Parker  Socie- 
ty, p.  488,  note.  See  Laurence's  Bampton  Lectures,  pp.  207, 
208. 

9 


194  EUTAXIA. 

gies  of  tlie  Eeformed  Churclies.  Tractarian  aiitliors, 
warned  perliaps  by  intuitive  suspicion  of  its  origin, 
deplore  tlie  insertion.  Not  less  do  tliey  lament  the 
introduction  of  tlie  Decalogue  in  tlie  Communion 
Office.  But  tliough  these  elements  of  the  Protest- 
ant Episcopal  worship  may  have  no  warrant  in 
"  Catholic  u.sage,"  they  are  to  us  significant  memo- 
rials of  a  state  of  amity  once  existing  between  the 
Church  of  England  and  the  Protestant  commu- 
nions on  the  Continent. 

There  was  certainly  on  the  part  of  the  English 
Reformers,  no  lack  of  willingness  to  transcribe 
those  customs  which  were  commendable  in  other 
Protestant  Churches.  We  have  seen  how  in  1563 
Archbishop  Grindal  translated  from  Calvin's  Lit- 
urgy the  form  of  prayer  used  during  a  visitation 
of  the  Plague  ;  a  form  which  became  the  model  of 
other  similar  services  in  after  years.*  Near  the  same 
period  we  find  Bishop  Pilkington  enjoining  the  use 
of  Calvin's  Daily  Prayers  at  Rivington  School,  in- 
stituted and  founded  by  him.f  The  Liturgy  of  John 
Knox  was  then,  and  continued  long  after,  in  com- 
mon use,  as  a  manual  of  private  devotion.  Under 
the  form  of  a  collection  of  ''  Christian  Prayers  and 
Godly  Meditations,"  it  had  been  published  in  1569, 

*  Page  153.  f  Bishop  Pilkington,  Worlcs,  p.  671. 


THE   CALVINISTIC   FORMS.  195 

by  Tojul  authority.*  Only  a  few  years  later,  it  be- 
came customary  to  print,  by  authority,  the  Calvin- 
istic  Prayers,  together  with  the  Psalms  in  metre,  as 
an  appendix  to  the  Bible  ;  in  some  editions  of  which 
we  find  the  Common  Prayer  prefixed  to  the  Sacred 
Books,  while  Knox's  Liturgy  is  appended.  This 
remarkable  feature  may  be  observed  in  Bibles 
printed  as  early  as  the  year  1596,  and  as  late  as 
1640.t 

*  ^'Christian  Prayers  and  Bleditations,"  IjOndoTi,  1569.  A  copy 
of  this  very  rare  book  is  in  the  possession  of  the  Rev.  Dr.  Be- 
thune,  New  York.  It  is  republished  in  the  Parker  Society's  vol- 
ume of  "  Private  Prayers,"  pp.  429-561.  These  Prayers  com- 
prise almost  the  whole  of  Calvin  and  Knox's  Liturgies,  inter- 
mingled with  the  Litany  and  various  collects.  A  special  edition 
of  them  most  skilfully  ornamented  in  the  style  of  the  ancient 
books  of  devotion,  was  printed  in  1578,  for  the  private  use  of 
Queen  Elizabeth  ;  hence  it  was  designated  "  The  Queen's  Prayer 
Book." 

f  Barker's  Bible  of  1590,  small  quarto,  black  letter,  with 
notes.  The  same,  of  1640,  octavo,  with  references. — Library  of 
the  American  Bible  Society. 

The  following  are  the  titles  of  the  Calvinistic  Prayers  ap- 
pended to  these  editions  :  "  A  Forme  of  Prayer  to  be  used  in 
private  houses  every  morning  and  evening.  Morning  Prayer. 
Evening  Prayer.  A  Godly  Prayer  to  be  said  at  all  times.  A 
Confession  for  all  estates  and  times.  (Conf.  of  Sins.)  A  Prayer 
to  be  said  before  a  man  begins  his  work.  A  Prayer  for  the 
whole  estate  of  Christ's  Church." 


196  EUTAXIA. 

The  practice  of  singing  metrical  psalms,  intro- 
duced about  tliis  time,  was  also  borrowed  from  the 
Calvinistic  worship ;  it  became  popular  at  once, 
and  has  continued  to  form  an  important  part  of  re- 
ligious observance.* 

The  Catechism  for  Children,  now  in  "use,  was 
compiled  by  Cranmer,  in  1548,  and  taken  chiefly 
from  a  Lutheran  formnlary.f  Previous  to  this,  the 
Catechism  of  Erasmus  had  been  introduced,  and  in 
1547  was  ordered  to  be  used  at  Winchester  College 
and  elsewhere.  Calvin's  Catechism  however  soon 
came  into  general  use,  and  in  1578  was  ordered  by 
statute  to  be  used  at  the  University  of  Oxford.^ 

A  custom  which,  at  first  glance,  would  appear  al- 
most incompatible  with  the  Anglican  system,  was 
in  the  year  1572  adopted  and  established  by  eccle- 
siastical law.     We  refer  to  those  meetings  of  the 

^-  «  The day  of  September,   [1559]   the  new  Morning 

Prayers  began  now  first  at  St.  Antholin's  in  Bridge-row,  ringing 
at  five  in  the  morning  ;  and  then  a  Psalm  was  sung,  as  was  used 
among  the  Protestants  of  Geneva,  all  men,  women,  and  young 
folks  singing  together  ;  which  custom  was  about  this  time 
brought  also  into  St.  Paul's." — Strype's  Life  of  Archbishop 
Grindal,  b.  i.,  c.  3. 

f  Warter  on  the  Prayer  Booh 

X  Cardwell's  Doc.  Annals  of  the  Church  of  England,  vol. 
1.,  p.  300,  note. 


THE   CALVINISTIC  FORMS.  197 

clergy  for  conference  and  religions  improvement, 
which  were  termed  Exercises  or  Prophesyings. 
This  feature  of  Calvinism  had  been  borrowed  by 
the  Church  of  Scotland,  as  early  as  1560.*  It  was 
established  and  regulated  by  the  First  Book  of  Dis- 
cipline ;  from  whence  the  "  directions"  issued  in  va- 
rious dioceses  of  the  Church  of  England  were  evi- 
dently drawn.f  These  meetings  received  the  coun- 
tenance of  Parker,  Chaderton,  Parkhurst,  and  in 
fact  most  of  the  English  prelates,  who  found  much 
good  to  arise  from  their  prevalence.:]:  Some  incidental 
abuses,  however,  having  been  alleged  against  the 
practice,  as  that  "  laymen  and  non-conforming  min- 
isters were  allowed  to  take  part  in  the  debates ;  that 
speeches  had  been  made  against  the  government 
and  the  services  of  the  Church  ;"§  the  Queen  was 

*  The  First  Booh  of  Disc'pline,  c.  xii.  Dunlop's  Confes- 
sions, ii.  587. 

f  Cardwell's  Doc.  Annals  of  the  Church  of  England,  vol.  i. 
p.  389.  ''  The  practice  had  been  adopted  in  the  first  instance  in 
Scotland,  and  rules  had  been  provided  for  it  by  the  Convention 
[Council]  of  1560."    P.  390,  note. 

X  *'  Exercises  among  the  ministers  and  curates  of  churches, 
called  prophesyings  from  the  Apostle's  word,  1  Cor.,  xiv.,  were 
now  used  in  most  dioceses." — Strype's  Annuls,  v.  ii.,  p.  472. 

g  Strype's  Grindal,  p  326.    Neal's  Puritans,  v.  i.,  p.  231. 


198  ^  EUTAXIA. 

led,  in  1577,  to  issue  an  order  for  tlie  complete  sup- 
pression of  tlie  "  exercise  called  '  prophesying.'  "* 
Great  grief  was  felt,  upon  this  arbitrary  proceeding, 
by  the  most  pious  and  eminent  ministers  of  Eng- 
land ;  and  his  refusal  to  concur  in  it  was  the  occa- 
sion upon  which  the  excellent  Grrindal,  then  Arch- 
bishop of  Canterbury,  lost  the  favor  of  his  royal 
mistress.f  At  a  later  period.  Lord  Bacon,  in  a  let- 
ter to  King  James,  questioned  whether  it  were  not 
advisable  to  renew  an  exercise  Avhich  had  been 
practised  in  the  Church  for  some  years,  and  had 
been  suppressed  in  opposition  to  the  opinion  of  "  the 
greatest  and  gravest  prelate  of  the  land." J 
.  Thus  did  the  Eeformers  of  England,  anxious  not 
only  to  embellish  their  own  purified  system  of  relig- 
ion, but  also  to  establish  its  harmony  with  others, 
adopt  many  of  the  prominent  excellencies  of  our 
own  Calvinistic  worship.  Some  of  those  features 
have  been  removed,  but  others  remain.  The  open- 
ing services  of  the  Common  Prayer  and  the  Com- 
munion, are   still  retained,  with  the  full  stamp  of 

^  Queen  Elizabeth's  Letter  to  the  Bishops,  Sfc. — Cardwell, 
i.428. 

f  Life  and  Remains  of  Grindal. 

J  Worh,\o\.  i.,  p.  357. — Considerations  touching  the  facif  ca- 
tion (fV.te  Church  if  England. 


THE   CALYINISTIC   FOEMS.  199 

tlieir  Presbyterian  origin  upon  tliem.  Those  kindly 
sympathies  which  they  commemorate  have  long 
since  ceased  to  flow  ;  and  a  brazen  wall  of  separa- 
tion has  been  erected  by  the  bigotry  of  ages  to  shut 
out  from  the  tender  mercies  of  Episcopacy  all  Pro- 
testant Communions.  The  Churches  of  the  Refor- 
mation, so  frequently  and  so  affectionately  named 
in  the  times  of  Cranmer,  and  Grindal,  and  Hooker, 
are  now  seldom  spoken  of  but  with  opprobrium. 
The  advances  of  their  sisterly  affection  are  generally 
repulsed  with  overbearing  arrogance.  Their  wor- 
ship is  despised,  their  orders  are  a  theme  of  jest, 
their  strus^s^les  and  sufferino-s*  viewed  with  indiffer- 
ence  or  contempt.  Yet,  whenever  as  strangers  we 
kneel  at  the  altars  of  this  unfriendly  Church,  and 
listen  to  these  forms  of  Scripture  sentence  and  com- 
mandment, of  confession  and  absolution,  we  seem 

*  When  intelligence  of  tlie  Massacre  of  St.  Bartholomew's 
Eve  (August  24th,  1572)  reached  England,  a  form  of  peniten- 
tial and  intercessory  prayer  was  appointed  to  be  observed  in  all 
the  Churches,  on  account  of  the  afflictions  undergone  by  the 
Protestant  brethren  in  France.  See  Stkype's  Parker,  ii.  131, 
Cardwell,  i.  374,  note.  Would  any  such  disaster  to  the 
Churches  of  Protestantism  in  our  day  elicit  from  the  same 
source  a  token  of  sympathy,  or  a  word  of  regret  ? 


200  EUTAXIA. 

to  hear  again  tlie  welcome  of  Cliristian  recognition^ 
wliich  tlie  Fathers  of  our  system  received,  wlien 
they  joined  the  Eeformers  of  England  in  works  of 
faith  and  labors  of  love. 


XI. 


LITUEGY   OF   THE  EEFOEMED  DUTCH  CHUECH. 

"  Antiquity,  while  it  adds  weight  to  a  ritual  composed  even  of  sacred  ele- 
ments, adds  yet  more  to  one  whose  composition  is  essentially  human.  Such  a 
Liturgy  should  be  re-touched  only  at  long  intervals,  and  with  great  circum- 
spection by  the  Church."— Vinet,  Past.  Theology. 

» 

We  approach,  this  branch  of  our  subject  with  the 
more  interest  and  satisfaction,  because  of  all  the  Cal- 
vinistic  Churches  represented  in  these  United  States, 
the  Keformed  Dutch  denomination  alone  has  faith- 
fully retained  her  ancient  forms  of  worship.  The 
earliest  member  of  the  Presbyterian  family  trans- 
planted to  these  western  shores,  she  exMbits  to  us  in 
this  respect  more  perfectly  than  any  other  the  natu- 
ral outgrowth  of  the  system  from  which  she  sprung. 
But  besides  preserving  thus  far  inviolate  a  formula- 
ry handed  down  from  the  first  days  of  the  Keform- 
ation,  the  Keformed  Dutch  Church  bears  also,  at  the 
present  moment,  an  asj)ect  of  peculiar  hopefulness 
and  promise  for  the  future.  The  subject  of  a  re-ar- 
rangement of  that  ritual,  which  in  some  of  its  offices 

has  become  virtually  obsolete,  because  unsuited  to 
9* 


202  EUTAXIA. 

tlie  requirements  of  the  times,  is  now  receiving  se- 
rious consideration  from  a  committee  under  appoint- 
ment of  tlie  General  Synod  ;  and  will  probably  be 
acted  upon  in  tlie  course  of  a  very  few  months.  To 
this  quarter,  then,  the  advocates  of  improvement  in 
the  worship  of  our  churches  may  look  with  some 
definite  expectation,  for  a  fulfilment  of  the  great 
desideratum  of  a  Presbyterian  Liturgy. 
^The  Liturgy  of  the  Church  of  Holland  is,  with  a 
few  trifling  exceptions,  completely  and  accurately 
rendered  in  our  Anierican  translation.*  It  may  be 
divided  into  two  parts  :  of  which  the  one  is  a  collec- 
tion of  prayers  for  the  ordinary  services  of  worship  ; 
and  the  other,  of  Forms  in  the  administration  of 
the  Sacraments  and  Ordinances  of  religion. f  The 
former  of  these  divisions,  or  that  which  relates  to 
the  ordinary  services  of  the  Sabbath  and  week-day 
assemblies,   has  fallen  into  desuetude  among  the 

*  We  have  noticed  but  two  omissions  ;  the  one  being  a  prayer 
in  the  marriage  service,  and  the  other  an  article  on  "  The  Con- 
solation of  the  Sick." 

f  The  Liturgy  of  the  Eeformed  Dutch  Church  ;  or,  the 
Forms  used  therein. — I.  Christian  Prayers  to  be  used  in  the  As. 
sembly  of  the  Faithful,  and  on  other  occasions.  II.  Adminis- 
tration of  the  Holy  Sacraments.  III.  Church  Discipline.  lY. 
Ordination  of  Church  Ofi&cers.  V.  Celebration  of  Marriage- 
YI.  Of  Comforting  the  Sick. 


THE   REFORMED   DUTCH   CHURCH.  203 

cliiirclies  of  this  country ;  as  indeed  in  Holland, 
where  these  forms  went  out  of  use  toward  the  close 
of  the  seventeenth  century,  or  contemporaneously 
Avith  our  own  Scottish  forms.*  In  fact,  it  may  be 
doubted  whether  in  this  country  they  have  ever 
been  used  at  all.  The  deficiency  has  been  supplied 
in  part  by  a  species  of  brief  directory  embodied  in 
the  Constitution  of  the  American  Church,  under 
the  head  of  "  Customs  and  Usages."  An  examina- 
tion of  that  directory  will  show,  that  notwithstand- 
ing the  abandonment  of  the  use  of  written  prayers 
in  the  Sabbath  services,  there  has  not  been  a  total 
relinquishment  of  the  liturgical  character  of  wor- 
ship.f     The  main  elements  of  the  Calvinistic  ser- 

*  T.  D.  W.,  in  the  Chr.  Intelligencer,  Nov.  5th,  1852. 

f  Constitution  of  the  Reformed  Dutch  Church  of  North 
America  ;  Chapter  III.  "  Of  Customs  and  Usages  ;"  Article  I. 
Section  4th. 

"  For  the  purpose  of  uniformity  in  the  order  of  worship,  the 
following  is  to  be  observed  by  all  the  churches  : 

"  1st.  After  a  space  for  private  devotion,  the  minister  shall 
introduce  the  public  worship  in  the  morning  by  invoking  the 
divine  presence  and  blessing. 

"2d.  Salutation. 

"  3d.  Reading  the  Ten  Commandments,  or  some  other  por- 
tion of  Scripture,  or  both. 

"  4th.  Singing. 

"  5th.  Prayer. 


204  EUTAXIA. 

vice  are  there  retained,  viz. :  tlie  Lord's  Prayer,  Ten 
Commandments  and  Creed,*  besides  the  features  of 
a  "Salutation"  at  the  commencement  of  the  service, 
and  a  Doxology  at  the  close.  In  Holland  universal- 
ly, and  in  America  to  some  extent,  the  clergy  wear 
an  official  dress  during  the  performance  of  their 
public  functions.f 

But  while  it  is  true  that  the  forms  of  common 
prayer  have  thus  fallen  into  disuse,  what  is  perhaps 

"  6tli.  Singing. 

"7th.  Sermon.  '^^ 

«8th.  Prayer. 

"9tli.  Collection  of  Alms. 

"loth.  Singing. 

"  11th.  Pronouncing  the  Apostolic  Benediction. 

"  The  order  of  the  afternoon  and  evening  services  shall  be 
the  same  as  in  the  morning,  excepting  the  reading  of  the  Ten 
Commandments.  The  last  service  on  the  Lord's  day  shall  con- 
clude with  the  Christian  Doxology." 

*  We  are  not  aware  that  the  Creed  is  at  present  used  in  any 
of  the  Dutch  Reformed  Churches  at  the  ordinary  services  of 
worship  ;  as  it  certainly  was  used  until  of  late  years.  But  it 
still  occupies  a  conspicuous  place  in  the  Communion  Office. 

f  We  do  not  know  whether  it  be  the  old  Geneva  gown  that 
is  worn  at  present  in  Holland,  as  it  was  until  within  a  century 
past.  The  academic  gown  is  used  in  this  country.  A  writer 
in  the  New  Brunswick  Review  for  February,  1855,  mentions  the 
fact  that  during  the  celebration  of  the  Communion,  elders  in 
the  Churches  of  Holland  wear  a  distinctive  dress. 


THE  REFOEMED   DUTCH   CHUECH.  205 

more  important,  the  administration  of  the  sacra- 
ments and  ordinances  remains  unimpaired,  accord- 
ing to  the  original  model  of  the  Eeformation.  The 
Constitution  of  the  Dutch  Church  enjoins  upon  min- 
isters the  use  of  the  forms  of  Baptism,  Comnumion, 
and  Ordination ;  which,  accordingly,  are  celebrated 
to  this  day  in  the  order  and  manner  of  their  litur- 
gical prescription. 

It  is  contemplated  in  tSe  revision  now  in  process^ 
to  supply  those  deficiencies  which  render  a  portion 
of  this  formulary  unfit  for  present  use,  without  ma- 
terial alteration  of  those  parts  which  are  still  used. 
As  it  now  stands,  the  Eeformed  Dutch  Liturgy  is, 
we  believe,  precisely  what  it  was  in  the  year  1619, 
and  substantially  as  when  first  adopted  in  1568. 
The  greater  part  of  its  forms  indeed  date  back  to 
the  year  1541,  and  like  almost  everything  else  in 
the  ritual  of  the  Reformed  Churches,  must  be  as- 
cribed to  the  great  Reformer  Calvin. 

A  brief  history  of  the  compilation  of  this  Liturgy 
may  not  be  without  interest  to  the  reader.  For  the 
leading  facts  here  given,  we  are  indebted  to  the  sys- 
tematic and  reliable  work  of  the  German  ritualist 
Ebrard.* 

*  Reformirtes  Kirchenbuch  ;  Volhtdndige  Sammlung  der 
in  der  Reformirten  Kir  die  eingefiihrten  Kirchengebete  und  For- 
mvlare.    Yon  Aua.  Ebrard,  Prof,  der  Tlieologie  zu  Zurich : 


206  EUTAXIA. 

y  In  1541,  if  not  earlier,  Cahdn  composed  for  th.e 
congregation  to  wbicli  lie  had  ministered  awhile  at 
Strasburgh,  a  form  of  worship,  which  was  printed 
in  1545  at  that.citj.*  This  formulary  resembled 
closely  his  Liturgy  of  Greneva,  but  seems  to  have 
contained  some  features  not  to  be  found  in  that 
latter.f  It  lies  at  the  foundation  of  the  Dutch  and 
German  Eeformed  rituals  •  and,  as  we  have  had  oc- 
casion to  notice  elsewhere,:]:  was  the  source  of 
r  several  portions  of  the  English  Book  of  Common 
Prayer. 

Zuricli,  1847, 1  vol.  small  quarto,  pp.  323.  "VYe  are  indebted, 
also,  for  some  of  the  statements  here  given,  to  the  author  of  two 
very  valuable  articles  published  in  the  Christian  Intelligencer 
newspaper.  New  York,  October  28th  and  November  4th,  1852, 
under  the  head  of  "  The  Liturgy  and  Forms  of  Worship." 
These  articles,  bearing  the  initials  T.  D.  W.,  are  attributed  to 
the  pen  of  the  learned  and  excellent  senior  pastor  of  the  Colle- 
giate Reformed  Dutch  Church  in  the  city  of  New  York  ;  than 
whom  no  better  authority  on  the  subject  could  be  desired. 

*  In  a  preceding  chapter  we  have  referred  to  this  document, 
which,  however,  it  has  not  been  our  good  fortune  to  possess. 
We  find  it  described  in  the  very  thorough  bibliographical  notice 
of  the  works  of  Calvin,  in  volume  third  of  the  France  Pro- 
TESTANTE,  Paris,  1853. 

f  As,  for  instance,  a  form  of  absolution  after  the  Confession  of 
Sins,  in  the  service  for  the  Lord's  day. 

%  Page  191. 


THE   REFORMED   DUTCH   CHURCH.  207 

In  1546,  Valerandus  PoUanus,  successor  of  Cal- 
vin as  minister  of  the  congregation  at  Strasbiirgh, 
published  a  liturgy  for  his  people,  wMch  appears  to 
liave  been  identical  with.  Calvin's.  For  in  1551, 
having  passed  over  with  his  flock  to  England, 
where  they  established  themselves  at  Glastonbury, 
in  Somersetshire,  PoUanus  published  "  a  translation 
of  Calvin's  Liturgy  of  Strasburgh,"  as  it  was  used  by 
his  congregation.*  It  was  this  version  which  was 
used  by  Cranmer  and  his  colleagues  in  drawing  up 
the  Common  Prayer  Book. 

Shortly  after  this  publication,  A  Lasco,  the  dis- 
tinguished superintendent  of  the  German  and  Wal- 
loon congregation,  which  had  been  formed  at  Lon- 
don,! prepared  in  Latin  a  liturgy  on  the  basis  of 
that  which  PoUanus  had  translated  from  Calvin ; 
and  this  composes  the  substance  of  the  Holland  Lit- 
urgy, as  well  as  that  of  the  Palatinate.ij: 

*  Private  Prayers  in  the  Reign  of  Queen  Elizabeth ;  Parker 
Society,  1851 ;  p.  458  note.    See  Strype,  Mem.  XL,  i.  378,  &c^ 

f  Jolin  A  Lasco,  a  Roman  Catholic  Bishop,  uncle  to  the 
king  of  Poland,  converted  to  the  Reformed  faith,  came  to  Eng- 
land in  1548,  upon  the  invitation  of  Cranmer.  He  returned  to 
Embden  in  Friesland,  in  1549  ;  but  circumstances  soon  com- 
pelled his  return  to  England,  where  he  was  appointed  in  July, 
1556,  superintendent  of  the  foreign  Protestant  congregation, 
established  at  London.    See  Burnet  and  Strype. 

X  Ebrard's  Ref.  Kirchenbuch,  Preface,  p.  xxix. 


208  EUTAXIA. 

A  Lasco's  liturgy,  thus  founded  on  PoUanus' 
translation,  was  rendered  into  tlie  Dutch,  language 
in  1556  by  John  Utenhoven,  an  eminent  Christian 
layman  of  the  period."^  The  Latin  edition  mean- 
while was  published  at  Frankfort  in  1555,  entitled, 
"  The  Form  of  Ecclesiastical  Service  in  the  German 
Church  of  foreigners,  estabhshed  at  London,  in 
England."t 

But  before  this,  in  1554,  an  abridgment  of  A 
Lasco's  yet  unpublished  liturgy,  had  been  made  by 
Martin  Micronius ;  and  this  was  printed  in  the 
Dutch  language  at  Embden,  in  Hanover,  under  the 
title :  "  Christian  Ordinances  of  the  Netherlands 
Congregations  of  Christ  ;  with  the  approbation  of 

the  Ministers  and  Elders  of  the  Church  of  Christ  of 

*  John  Utenhoven,  a  native  of  Cxhent  and  a  man  of  rank, 
was  an  elder  and  assistant  to  John  A  Lasco,  in  the  Wal- 
loon Church  at  London.  See  Strype,  Ecd.  Mem.  Edw.  YI.,  b.  i. 
c.  20.  In  1549  he  visited  Zurich,  when  Bishop  Hooper  gave 
him  letters  to  the  celebrated  Bullinger,  introducing  him  as  "  a 
man  illustrious  both  by  his  birth  and  virtues,  most  sincere  in 
the  true  religion,  and  entirely  opposed  to  all  the  mischiefs  of 
sectarianism  ;  he  is,  moreover,  exceedingly  intimate  with  Master 
John  A  Lasco."  Original  Letters  relative  to  the  English  Refor- 
mation :  Parker  Society  ;  letter  xxix. 

f  Forma  ac  tota  ecclesiastici  ministerii  in  peregrinorum,  potis- 
simum  vero  Germanorum  Ecclesia,  iustituta,  Londini  in  Anglia." 


THE   EEFORMED   DUTCH  CPIURCH.  209 

the  Low  Dutcli  at  London  ;  diligently  collected  and 
arranged  by  Martin  Micronius."* 

A  few  farther  modifications  brought  this  formu- 
lary into  its  present  shape.  Composed  originally 
by  Calvin  in  French,  translated  by  PoUanus  into 
the  English,  re-arranged  by  A  Lasco  in  Latin,  then 
translated  by  Utenhoven  into  the  Dutch,  and 
abridged  by  Micronius,  it  was  finally  reviewed  by 
Dathenus,  and  adopted  in  1566  as  the  standard  of 
worship  in  the  Eeformed  Church  of  Holland. 

It  was  not,  however,  until  the  year  1574,  that  by 
a  decree  of  the  Synod  of  Holland  and  Zealand,  this 
Liturgy  was  imposed  as  a  prescribed  service  upon 
the  churches.  Having  been  already  approved  by 
the  Synod  of  Wesel,  it  was  in  that  year  confirmed, 
and  order  was  given  that  it  be  used  by  all  the  min- 
isters. Some  of  the  offices  are  of  more  modem 
date.  The  ''  Consolation  of  the  Sick  "  was  intro- 
duced in  1587  ;  and  the  form  of  baptizing  adults  in 
1604. 

The  numerous  congregations  of  refugees  from 
Holland  which  were  formed  in  England  during  the 
Spanish  persecution  of  that  country, f  used  this  or- 

*  "  Christelicke  Ordinantien  der  Nederlandschen  Ghemeijnten 
Christi,^'  &c.    Ebrard. 
t  "  Great  numbers  of  pious  foreigners,  Dutcli  and  of  other  na- 


210  EUTAXIA. 

der  of  worsliip.  At  one  period  of  the  reign  of 
Queen  Elizabetli,  there  were  no  fewer  than  eight 
congregations  of  Dutch  Protestants  in  the  city  of 
London  alone.  The  number  diminished,  however, 
before  many  j^ears,  and  for  more  than  a  century 
there  existed  but  one  such  conoTe2;ation  ;  now,  we 

<^         O  7  7 

believe,  entirely  extinct. 

The  forms  of  Avorship  of  the  Holland  churches, 
which  were  observed  at  London,  as  well  as  at  other 
towns  in  England,  Avith  the  fall  approbation  and 
sanction  of  the  Anglican  Keformers,  commended 
them^selves,  by  their  Scriptural  purity  and  beauty, 
to  the  respect  of  all  Protestant  communions ;  and  it 
is  a  curious  fact,  recorded  in  the  history  of  the 
Huguenots,  that  Avhen,  about  the  middle  of  the 
eighteenth  century,  all  assemblies  for  worship,  ac- 
cording to  the  rites  of  the  French  Reformed  Church, 
were  forbidden,  the  Protestants  of  Paris  Avere  accus- 
tomed to  meet  and  celebrate  divine  service  after  the 
forms  of  the  Church  of  Holland ;  by  Avhich  course 

tions,  were  now  in  and  about  London ;  many  whereof  were 
driven  out  of  tlieir  own  countries  by  tlie  Popish  persecution. 
These  had  a  place  assigned  them,  for  their  safe  assembling  them- 
selves together  for  the  public  worship  of  God,  being  a  large  and 
fair  part  of  the  church  of  the  Augustin  friary  dissolved." 
Strype,  Eccl  Mem.,  Edw.  VI.,  b.  i.  c.  29. 


THE   REFORMED  DUTCH  CHURCH.  211 

tliey  evaded  the  letter  of  tlie  law,  and  at  the  same 
time  beautifully  exemplified  the  harmony  of  these 
sister  Churches  in  their  doctrines  and  ordinances."^ 

The  Liturgy  of  the  Reformed  Dutch  Churcli  was 
first  translated  into  English  for  the  use  of  several 
English  and  Scottish  congregations  formed  in  Hol- 
land.f  The  translation  now  in  use  was  effected  to- 
ward the  latter  part  of  the  past  century,  by  the 
Eev.  Dr.  Livingston,  and  is  remarkably  faithful  and 
correct. 

As  the  larger  portion  of  the  Reformed  Dutch 
Liturgy  is  derived  from  sources  which  have  already 
been,  adduced,  we  content  ourselves  with  two  brief 
selections  from  it.:j:    The  following  prayers  from  the 

*  De  Felice,  History  of  the  Protestants  of  France,  p.  523. 

f  An  edition  published  at  Amsterdam,  1772,  for  the  use  of 
the  English  Established  Church  in  that  city,  is  before  us.  It  is 
bound  up  •with  the  metrical  Psalms  of  David  by  Tate  and 
Brady. 

%  The  penitential  tone  pervades  all  the  prayers  of  the  Dutch 
Liturgy.  Confession  of  sin  and  supplication  for  pardon,  occupy 
the  chief  place  in  every  form.  It  is  a  singular  fact,  that  the 
prayer  which  Calvin  composed  for  a  special  fast  (in  1541, 
"  when  Germany  was  infested  both  with  war  and  pestilence,"  Calv. 
Ep.),  took,  in  the  Dutch  Liturgy,  the  place  of  a  regular  Sunday 
morning  supplication ;  thus  giving  a  character  of  sorrow  and 
dejection  to  the  whole  service  throughout  the  year.  "We  have 
quoted  this  prayer  in  full  on  page  153. 


212  EUTAXIA. 

Baptismal  Service  are  tlie  more  interesting  to  us, 
because  it  is  to  be  feared  that  in  tlie  present  revision 
tliej  ^dll  undergo  modification,  to  suit  the  low  con- 
ceptions of  the  value  of  this  rite  and  the  ef&cacy  of 
the  grace  accompanying  it,  that  prevail  in  the 
churches : — 

INVOCATION". 

O  Almighty  and  Eternal  God:  We  beseech 
thee,  that  thou  mlt  be  pleased  of  thine  infinite 
mercy,  graciously  to  look  upon  these  children  ;  and 
incorporate  them  by  thy  Holy  Spieit  into  thy  Son 
Jesus  Christ  :  That  they  may  be  buried  with  him 
into  liis  death,  and  be  raised  with  him  in  newness 
of  life :  That  they  may  daily  follow  him,  joyfully 
bearing  their  cross,  and  cleave  unto  him  in  true 
faith,  firm  hope,  and  ardent  love :  That  they  may, 
with  a  comfortable  sense  of  thy  favor,  leave  this 
life,  which  is  nothing  but  a  continual  death ;  And 
that,  at  the  last  day,  they  may  appear  "without  terror 
before  the  judgment-seat  of  Cheist  thy  Son: 
Through  Jesus  Cheist  our  Lord,  who  with  thee 
and  the  Holy  Ghost,  one  only*  God,  lives  and 
reigns  for  ever.     Amen. 


THE   REFORMED   DUTCH   CHURCH.  213 

THANKSGIVING. 

Almighty  God  and  merciful  Father :  We  thank 
and  praise  thee,  that  thou  hast  forgiven  us  and  our 
children  all  our  sins,  through  the  blood  of  thj  be- 
loved Son  Jesus  Christ  ;  and  received  us  through 
thy  Holy  Spirit,  as  members  of  thy  only  begotten 
Son,  and  adopted  us  to  be  thy  children,  and  sealed 
and  confirmed  the  same  unto  us  by  holy  baptism. 
"We  beseech  thee,  through  the  same  Son  of  thy  love, 
that  thou  wilt  be  pleased  always  to  govern  these 
baptized  children  by  thy  Holy  Spirit  ;  that  they 
may  be  piously  and  religiously  educated,  increase 
and  grow  up  in  the  Lord  Jesus  Christ,  that  they 
then  may  acknowledge  thy  fatherly  goodness  and 
mercy,  which  thou  hast  shown  to  them  and  us  ;  and 
live  in  all  righteousness,  under  our  only  Teacher, 
King  and  High  Priest,  Jesus  Christ  ;  and  manfully 
fight  against,  and  overcome  sin,  the  devil  and  his 
whole  dominion :  To  the  end  that  they  may  eter- 
nally praise  and  magnify  thee,  and  thy  Son  Jesus 
Christ,  together  with  the  Holy  Ghost,  the  one 
only  true  God.     Amen. 

On  the  whole,  it  will  be  readily  acknowledged, 
that  ia  her  present  Liturgy,  the  Eeformed  Dutch 


214:  EUTAXIA. 

Cliiircli  possesses  an  invaluable  formulary  of  public 
devotion.  Though  defective  as  to  the  ordinary 
services  of  worship — which,  however,  are  consider- 
ably in  advance  of  the  unmitigated  baldness  of  our 
Scottish  Presbyterian  service — this  ritual  is  suffi- 
ciently full  in  the  more  important  offices  of  Baptism, 
Communion  and  Ordination.  And  as  these  offices 
are  not  only  furnished,  but  imposed,  the  Eeformed 
Dutch  Church  can  hardly  be  charged  with  neglect- 
ing to  provide  the  food  of  devotion  for  those  of  her 
ovfn  household. 

"We  confess  to  some  apprehension  in  looking  for 
the  result  of  the  present  deliberations  on  the  revision 
of  the  Eeformed  Dutch  Liturgy.  We  are  not  Avith- 
out  fear  lest  the  desire  of  accommodating  them  to 
the  low  standard  of  the  j^opular  taste,  may  lead  to 
a  sacrifice  of  the  tone  and  spirit  that  pervade  those 
ancient  forms.  We  should  infinitely  prefer  a  simple 
return  to  the  prayers  of  Calvin,  Knox  and  Baxter,* 

*  Two  suggestions  may  be  pardoned  in  reference  to  the  pro- 
posed amendment  of  the  service  for  tlie  morning  of  tlie  Lord's 
Day.  And,  first,  as  to  the  use  of  the  Lord's  Prayer  :  Its  prop- 
er place,  according  to  our  modern  arrangement,  is  at  the  close 
of  the  first  prayer  or  Invocation.  So  long  as  the  Calvinistic 
worship  retained  its  cumulative  order,  the  sermon  occupying  a 
central  position,  and  the  principal  prayer  occurring  towards  the 


THE   REFORMED   DUTCH   CHURCH.  215 

for  tlie  supply  of  what  little  is  lacking;  to  an  adjunc- 
tion of  purely  modern  and  immature  ]3roductions. 
We  dread  the  incongruities  of  "  new  wine  in  old 
bottles,"  and  ^'  new  cloth  imto  an  old  garment." 
But  we  shall  hope  for  better  things. 

close,  it  was  proper  that  this  divine  form  should  conclude  the 
service.  But  this  order  has  been  practically  broken  by  placing* 
the  "  long  prayer"  before  the  sermon.  Hence  there  is  no  longer 
a  significance  in  locating  the  Lord's  Prayer  at  the  end. 

The  other  suggestion  relates  to  the  Apostles'  Ceeed.  The 
ancient  practice  of  the  Dutch  and  Scottish  Churches  was  (as  it 
now  is  that  of  the  Continental  Churches),  to  rehearse  the  Creed 
not  only  on  sacramental  occasions,  but  in  the  principal  service 
of  the  Lord's  Day.  Its  place  seems  to  be  at  the  close  of  the 
second  prayer  ;  and,  in  fact,  it  was  so  used  at  first  in  the  church 
of  Geneva  (see  the  Notice  sur  la  vie  de  Calvin,  already  quoted), 
though  afterwards  transposed  to  the  conclusion  of  the  service. 
It  has  always  been  used  as  a  prayer  in  the  Calvinistic  ritual, 
with  a  preface  similar  to  that  in  the  Dutch  Reformed  Com- 
munion Oflice. 


I 


XII. 

LITURGY  OF  THE   PALATINATE. 

"None,  as  I  suppose,  of  sound  judgment,  will  derogate  from  the  Liturgy,  if 
the  form  thereof  be  in  all  parts  agreeable  to  the  word  of  God,  the  example  of 
the  primitive  Church,  and  that  holy  decency  which  St  Paul  commendeth." — 
LoED  Bacon. 

Distinct  in  some  noteworthy  particulars,  tliougli 
of  kindred  origin  and  general  character,  the  Liturgy 
of  the  Palatinate  deserves  a  brief  notice  sej)arate 
from  that  of  the  Netherlands  just  considered.  In 
the  fertile  and  populous  region  of  the  Upper  Khine, 
whose  plains  and  villages  have  so  often  suffered  the 
devastations  of  war,  Protestantism  early  gained  a 
foothold  which  for  three  centuries  has  been  firmly 
maintained.  It  was  in  1563  that  the  Elector 
Frederick  III.,  "  of  blessed  ancestral  Christian 
memory,"*  ordered  the  preparation  and  publication 

*  Imprimatur  of  the  Palatinate  Liturgy  published  in  1684, 
by  order  of  the  Count  Palatine  Charles.  We  copy  from  an 
article  in  the  Mercershurg  Review,  January,  1850,  to  which  we 
are  chiefly  indebted  for  the  translation  of  the  prayers  hereafter 
given. 


LITUEGY  OF   THE   PALATINATE.  217 

of  a  Liturgy,  together  with  a  summary  of  Christian 
doctrine,  "faithfully  drawn  from  the  pure  word  of 
God."*  The  Eeformers  of  Heidelberg,  Ursinus, 
Olevianus,  and  Tremellius,f  were  charged  with  the 
work  of  dramng  up  this  formulary  of  doctrine  and 
devotion.^     These  theologians,  being  in  close  rela- 

*Id. 

f  Two  of  these  personages  were  eminent  professors  in  the 
University  of  Heidelberg,  and  each  of  them  took  a  distinguished 
part  in  the  work  of  the  Reformation  there.  Zachary  Ursinus 
was  a  native  of  Silesia,  a  pupil  of  Melancthon,  appointed  in 
1561  to  the  chair  of  theology  at  Heidelberg  ;  he  died  in  1583. 
Gaspar  Olevianus  was  the  son  of  a  baker  at  Treves ;  he  studied 
theology  at  Geneva,  and  afterwards  became  minister  at  Heidel- 
berg, where  he  died  in  1583.  Emmanuel  Teemellius,  born  at 
Ferrara,  was  of  Jewish  extraction ;  he  was  converted  by  the 
instrumentality  of  Peter  Martyr ;  and  after  visiting  Holland 
and  England,  where  he  was  some  time  professor  at  Cambridge, 
settled  at  Heidelberg,  where  he  was  appointed  Hebrew  professor ; 
he  died  in  1580. — Zurich  Letters,  Parker  Society,  pp.  386, 
450,  note. 

X  Ebrard's  Reformirtes  Kirchenbuch,  p.  xxix-xxx.  The  doc- 
trinal part  of  their  work  was  the  composition  of  the  Palatine 
Catechism,  commonly  called  the  Heidelberg  Catechism ;  which 
was  adopted  as  the  standard  of  the  Church  of  Holland  by  the 
Synod  of  Dort ;  early  translated  into  English,  and  in  1591  pub- 
lished by  authority  of  the  Church  of  Scotland  for  general  use. — 
DuNLOp's  Collection  of  Confessions,  ^c,  of  the  Church  of  Scotland, 
Edinburgh,  1721 ;  vol.  ii.,  pp.  273-3G1. 

10 


218  EUTAXIA. 

tions  of  fraternity  \Yitli  the  distingiiislied  A  Lasco, 
who  had  then  recently  published  his  liturgy  for  the 
Dutch  congregation  at  London,  took  that  work  for 
the  basis  of  their  compilation ;  which  will  be  found 
substantially  to  agree  with  the  present  Dutch 
Eeformed  ritual,  both  having  been  drawn  from  the 
same  source.  But  while  the  Dutch  formulary  has 
been  subjected  to  three  or  four  processes  of  elimina- 
tion,  that  of  the  Palatinate  has  probably  preserved 
more  of  the  original  matter  ;*  and  in  fact  we  find 
that  it  corresponds  much  more  closely  than  the 
present  Eeformed  Dutch  liturgy  with  an  interest- 
ing description  of  the'  services  of  the  Walloon  con- 
gregation at  London,  given  by  a  writer  of  the 
seventeenth  century.f 

*  The  substance  of  A  Lasco's  work  was  drawn,  as  shown  in 
the  preceding  chapter,  from  Calvin's  Liturgy  of  Strasburg.  Thus 
it  seems  probable  that  we  have  here  in  the  Palatinate  liturgy  a 
nearer  approach  to  that  yet  undiscovered  document,  than  is 
afforded  either  by  the  Dutch  or  the  Genevan  formulary. 

f  Quoted  by  T.  W.  D.,  in  the  Chr.  Intel!.  Some  of  those 
practices  of  ecclesiastical  discipline  which  were  recommended  by 
Calvin,  though  not  introduced  successfully  at  Geneva,  seem  to 
have  been  followed  out  by  the  Palatinate  Keformers.  "  It  was 
lately  enacted  at  Heidelberg,"  writes  the  Zurich  theologian 
Gualter  to  Bishop  Sandys,  in  1573,  "  that  no  one  should  be  ad- 
mitted to  the  Lord's  Supper  without  having  first  presented  him- 
self to  his  pastor." — Zurich  Letters,  clxxxvii :  Parker  Society. 


LITUROY   OF  THE   PALATINATE.  219 

The  first  edition  of  the  Palatinate  liturgy  is  not 
extant.  Tlie  second,  published  in  1585,^  has  not 
been  materially  altered  in  subsequent  reprints.  The 
same  formulary  was  adopted  by  the  general  Synod 
of  the  Lower  Ehine.f  How  generally  it  is  in  use 
at  the  present  day,  we  are  not  informed. 

The  order  of  divine  service  for  the  Lord's  day  in 
the  morning,  according  to  the  Palatinate  liturgy,  is 
as  follows : 

GENERAL   INTRODUCTION. 

Grace,  mercy,  and  peace,  from  God  our  Father,  and 
his  Beloved  Son  Jesus  Christ  our  Lord,  and  the  fel- 
lowship of  the  Holy  Ghost,  be  with  us  all.    Amen. 

*  "  Frederick  m.,  elector  Palatinate,  in  the  year  1560,  sub- 
stituted the  followers  of  Calvin's  doctrines  in  place  of  the 
Lutheran  teachers,  whom  he  displaced,  and  ordered  his  subjects 
to  receive  the  rites  and  opinions  of  the  Genevans.  His  successor 
Lewis,  in  the  year  1576,  rescinded  the  acts  of  his  father,  and 
restored  the  Lutheran  doctrine.  But  this  again  fell  on  the 
accession  of  John  Casimir  in  1583.  From  that  time  onward,  the 
Palatinate  Church  held  the  second  rank  among  the  Reformed 
Churches  :  and  it  possessed  such  influence  over  the  others,  that 
the  religious  instructions  composed  for  its  use  by  Ursinus,  and 
denominated  the  Heidelberg  Catechism,  were  received  nearly 
throughout  the  whole  body." — Mosueim,  vol.  iii.,  p.  384. 

f  Ebrard,  p.  30. 


'^T4 


220  EUTAXIA. 

or, 
The  grace  of  the  Lord  Jesus  Christ,  and  the 
love  of  God,  and  the  communion  of  the  Holy^ 
Ghost,  be  with  jou  all.     Amen. 

EXHORTATION  TO   PRAYER. 

To  be  used  occasionally  by  the  minister  before  the 
Sermon^  especially  on  week-days. 

Beloved  in  the  Lord  Jesus  Christ  :  Let  ns  call 
upon  our  faithful  God  and  Father,  and  hnmbly 
beseech  him  to  turn  away  his  face  from  our  sins,  by 
which  we  have  continually  kindled  his  wrath  against 
us.  And  whereas  we  are  altogether  unworthy  to 
appear  before  his  holy  Majesty,  let  us  entreat  him 
to  look  upon  us  in  the  face  of  his  beloved  Son  Jesus 
Christ  our  Lord,  accept  of  the  merits  of  his  suffer- 
ings and  death  in  satisfaction  for  all  our  sins,  and 
thus  render  us  acceptable  unto  him.  Let  us  also 
supplicate  him  that  he  would  by  his  Holy  Spirit 
enhghten  us  with  the  right  understanding  of  his 
word,  and  grant  us  grace  to  receive  the  same  with 
true  faith  and  humility  ;  that  we  may  learn  there- 
from to  withdraw  all  our  confidence  fi:om  creatures, 
and  trust  in  him  alone,  to  serve  and  glorify  him. 
That  so  our  whole  lives  may  praise  his  name ;  and 
that  seeing  he  hath  been  pleased  to  call  and  accept 


LITURGY  OF  THE   PALATINATE.  221 

of  US  as  liis  servants  and  cliildren,  and  lieirs  of 
future  glory,  we  may  render  liim  that  love  and 
obedience  wliicli  faitliful  cliildren  owe  unto  tlieir 
Father,  and  servants  to  their  Lord.  Let  us  there- 
fore beseech  him  for  these  things,  as  our  gracious 
Lord  and  Saviour  Jesus  Christ  hath  taught  us  to 
pray,  sincerely  saying : — Our  Father,  &c.* 

[Then  a  Psalm  is  sung  hy  the  Congregation^ 

PRAYER  BEFORE  SERMON. 

Heavenly  Father,  eternal  and  merciful  God  :  We 
acknowledge  and  confess  before  thy  divine  Majesty 
that  we  are  poor  miserable  sinners,  conceived  and 
born  in  sin  and  corruption^  prone  to  all  evil,  and 
unfit  for  any  good.  By  our  sinful  life,  we  have 
contiaually  transgressed  thy  holy  commandments, 
provoked  thy  wrath  against  us,  and  incurred  thy 
just  judgment  unto  eternal  death.  But,  0  Lord, 
we  repent  in  sorrow  that  we  have  thus  offended 
thee,  we  condemn  ourselves  and  our  iniquities,  and 
implore  thee  mercifully  to  help  us  in  our  wretched- 
ness and  wo.     Have  mercy  upon  us,  therefore,  O 

'^  This  exhortation  is  derived  word  for  word  from  Calvin,  who 
used  it  as  a  "  bidding  prayer"  in  his  daily  lectures.  We  have 
given  it  in  a  precatory  form  iu  Chap.  III. :  Sec  page  65. 


222  EUTAXIA. 

most  gracious  God  and  Father,  and  pardon  all  onr 
sins,  for  the  sake  of  the  holj  sufferings  of  thy  dear 
Son,  Jesus  Christ  our  Lord. 

And  vouchsafe  unto  us,  henceforth,  the  grace  of 
thy  Holy  Spirit  ;  that  he  may  teach  us  heartily  to 
know  our  unrighteousness,  and  make  us  so  to  abhor 
ourselves :  that  sin  may  be  slain  in  us,  and  we  may 
arise  to  newness  of  life.  Thus  shall  we  produce 
the  perfect  fruits  of  holiness  and  righteousness  with 
which,  for  Christ's  sake,  thou  art  well  pleased. 
Grant  also,  that  we  may  rightly  understand  thy 
holy  word,  according  to  thy  divine  will,  that  we 
may  learn  from  thence  to  wT-thdraw  our  confidence 
entirely  from  the  creature,  and  to  put  all  our  trust 
in  thee.  And  may  our  old  man,  with  all  his  lusts, 
be  daily  crucified  more  and  more;  that  we  may 
present  ourselves  unto  thee,  as  living  sacrifices,  to 
the  honor  of  thy  holy  name,  the  edification  of  each 
other,  and  the  furtherance  of  our  salvation :  Through 
our  Lord  Jesus  Christ,  who  hath  also  taught  us  to 
pray,  saying: — Our  Father;  &c.* 

[Hei^e  follows  the  Sermon^ 
On   Sabhatlis    after    the    Morning    Sermon^   and 

*  From  Calvin  :  compare  with  the  Liturgy  of  Geneva. 


LITURGY  OF  THE   PALATINATE.  223 

especially  after  the  preparatory  Sermon^  the  minister 
shall  say : 

Beloved  in  tlie  Lord,  "Whereas  we  see  in  tlie  com- 
mandments of  God,  as  in  a  glass,  how  great  and 
manifold  our  sins  are,  by  which  we  merit  temporal 
and  eternal  punishment :  therefore  let  each  one  of 
us  heartily  confess  the  same  unto  our  faithful  Father, 
and  sincerely  say  with  me : 

CONFESSION  OF  SIN. 

I  poor  sinner,  acknowledge  before  thee,  my  God 
and  Creator,  that  I  have  grievously  and  in  manifold 
ways,  sinned  against  thee,  not  only  with  gross  out- 
ward transgressions,  but  much  more  with  inward 
natural  bhndness,  unbelief,  doubts,  despondency, 
impatience,  pride,  evil  covetousness,  secret  envy, 
hutred,  malice,  and  other  sinful  affections :  as  thou 
my  Lord  and  GoD  well  knowest,  and  I  alas !  cannot 
deeply  enough  deplore.  But  I  repent  of  these 
things,  and  am  sorry  for  them,  and  heartily  beseech 
thee  for  mercy,  for  the  sake  of  thy  beloved  Son 
Jesus  Christ.    Amen. 

Then  shall  the  minister  declare  unto  penitent 
believers  the  forgiveness  of  sins^  and  unto  the  impenitent 
the  Judgment  of  God^  and  say : 


224  EUTAXIA. 


DECLAKATION   OF  GEACE. 

Hearken  now  unto  tlie  comforting  assurance  of 
tlie  grace  of  God,  promised  in  tlie  Gospel  to  all  that 
believe. 

Thus  saith  our  Lord  Jesus  Christ  :  For  God  so 
loved  the  world,  that  he  gave  his  only  begotten  Son, 
that  whosoever  believeth  in  him  might  not  perish, 
but  have  everlasting  life. 

Unto  as  many  of  you  therefore,  Beloved  Brethren, 
as  abhor  yourselves  and  your  sins,  and  believe  that 
you  are  fully  pardoned  through  the  merits  of  Jesus 
Christ,  and  resolve  daily  more  to  abstain  therefrom 

and  to  serve  the  Lord  in  true  holiness  and  right- 
eousness :  I  declare,  according  to  the  command  of 
God,  that  they  are  released  in  heaven  from  all  their 
sins,  (as  he  hath  promised  in  his  Gospel,)  through 
the  perfect  satisfaction  of  the  most  holy  passion  and 
death  of  our  Lord  Jesus  Christ. 

But  as  there  may  be  some  among  you,  who  con- 
tinue to  find  pleasure  in  your  sin  and  shame,  or  who 
persist  in  sin  against  their  conscience,  I  declare  unto 
such,  by  the  command  of  God,  that  the  wrath  and 
judgment  of  God  abides  upon  them,  and  that  all 
their  sins  are  retained  in  heaven,  and  finally  that 


LITUKGY   OF  THE   PALATINATE.  225 

they  can  never  be  delivered  from  eternal  damnation, 
unless  tliej  repent. 

And  inasmuch  as  we  doubt  not  that  our  prayers 
are  sanctified  by  the  sufferings  of  Jesus  Christ, 
and  therefore  acceptable  to  God,  let  us  heartily  call 
upon  him,  and  say : — Our  Father,  &c.* 

PRAYER  AFTER  THE   MORNING  SERMON. 

Almighty  God,  Creator  of  heaven  and  earth,  we 
give  thee  most  hearty  thanks,  that  thou  hast  created 
us,  and  hast  preserved,  fed,  and  sustained  us  and 
our  children  hitherto,  and  art  still  willing  to  keep" 
and  govern  us.  But  especially  do  we  thank  thee 
that  thou  hast  given  us  to  know  thy  Son  Jesus 
Christ,  and  dost  pardon  our  sins  for  the  sake  of  hig 
bitter  passion  and  death. 

We  beseech  thee  to  renew  us  in  the  image  of  thy 
Son  Jesus  Christ,  by  the  preaching  of  thy  word, 
and  the  power  of  the  Holy  Ghost,  that  so  we  may, 
both  in  soul  and  body,  live  with  thee,  to  praise 

^  Here  we  have  tlie  "  Declaration  of  Pardon"  from  A  Lasco, 
(and  possibly  from  Calvin,)  described  by  a  Dutcli  author  of  the 
seventeenth  century  as  used  in  the  Walloon  Church  at  London. 
According  to  his  description,  the  recital  of  the  creed  followed 
upon  this  declaration. 

10 


mS 


228  EUTAXIA. 


thee,  for  wHcli  we  were  created.  Defend  ns  against 
tlie  malice  of  Satan,  lest  lie  pluck  tliy  holy  word  out 
of  our  hearts,  as  he  did  unto  our  first  parents  Adam 
and  Eve. 

And  whereas  thou  hast  ordained  civil  authorities, 
by  which  thou  dost  govern  us,  we  beseech  thee,  who 
hast  the  hearts  of  rulers  in  thy  hands,  for  *  *  "^ 
Grant  unto  our  governors  grace  and  peace,  that 
they  may  direct  their  authority  to  the  end,  that  our 
Lord  Jesus  Christ,  unto  whom  all  power  in  heaven 
and  earth  is  given,  may  reign  over  them  and  their 
subjects :  so  that  this  people,  who  are  the  creatures 
of  thy  hands,  and  the  sheep  of  thy  pasture,  and  for 
whom  the  Lord  Jesus  shed  his  blood,  may  be 
governed  in  holiness  and  righteousness;  and  that 
we  may,  for  thy  sake,  show  unto  them  all  becoming 
honor  and  faithfulness,  and  thus,  under  their  pro- 
tection, lead  an  honest,  peaceable  and  Christian  life. 

Grant  thy  blessing  and  favor  also  upon  the  fruits 
of  the  earth,  that  we  may  thus  know  thee  as  our 
Father,  and  the  fountain  of  all  mercy  and  blessing. 
Preserve  us  also  from  war,  famine,  and  the  swift- 
spreading  pestilence.  Neither  pray  we  for  ourselves 
alone,  but  for  all  men  in  the  whole  world,  that  thou 
wouldst  graciously  have  compassion  upon  them. 
And  especially  for  those  who  have  fellowship  with 


^B 


LITURGY  OF  THE   PALATINATE.  227 

US  in  the  Body  of  Jesus  Christ,  and  wlio  suffer  for 
the  Truth's  sake.  Be  pleased,  0  Father  of  all  grace, 
to  restrain  the  wrath  of  thine  enemies,  who  persecute 
thy  Son  Jesus  Christ,  in  his  members ;  and 
strengthen  the  persecuted  with  victorious  stead- 
fastness, and  the  power  of  thy  Holy  Spirit,  that 
they  may  joyfully  receive  these  sufferings  from  thy 
hand,  and  in  the  midst  of  tribulations  experience 
that  peace  which  passeth  all  understanding. 

Comfort  and  sustain  the  poor,  the  sick,  widows 
and  orphans,  all  prisoners,  and  such  as  are  with 
child,  together  with  all  troubled  and  tempted  souls, 
and  grant  unto  them  thy  peace,  through  our  Lord 
Jesus  Christ,  according  to  his  assured  promise: 
Yerily,  verily,  I  say  unto  you,  all  things  that  ye 
shall  ask  the  Father  in  my  name,  will  he  give  unto 
you ;  and  who  hath  farther  instructed  us  to  pray : — 
Our  Father,  &c. 

After  the  Prayer  a  short  Psalm  may  he  sung^  and 
the  congregation  dismissed  to  their  homes  with  the 

BENEDICTION. 

The  Lord  bless  thee  and  keep  thee.  The  Lord 
make  his  face  shine  upon  thee,  and  be  gracious  unto 
thee.  The  Lord  lift  up  his  countenance  upon  thee, 
and  give  thee  peace.    Amen, 


XIII. 

THE  DIEECTORY   OF  WORSHIP  REVISED. 

"  It  has  even  occurred  to  me  to  doubt,  whether  the  well-known  doctrine  of 
our  beloved  Church,  with  regard  to  Liturgies,  may  not  have  been  so  rigidly 
Interpreted,  and  so  unskilfully  applied,  as  to  lead  to  practical  misapprehension 
and  mischief  in  regard  to  the  devotional  part  of  the  services  of  our  sanctu- 
aries."— MiLLEB  ON  Public  Peayer. 

It  was  at  tlie  close  of  tiie  American  Ee volution, 
wlien  tlie  various  denominations  of  Christians  in 
this  country  occupied  themselves  with  a  re-con- 
struction of  their  various  ecclesiastical  systems,  that 
our  Church,  like  others,  revised  her  standards,  and 
brought  them  to  their  present  substance  and  shape. 
And  the  fact  is  not  a  little  worthy  of  remark,  that 
in  the  process  of  this  revision,  an  effort  was  made 
by  some  of  the  most  prominent  men  of  our  denomina- 
tion, to  introduce,  as  a  modification  of  the  directory 
of  worship,  a  collection  of  devotional  forms ;  based 
on  the  same  general  principles,  but  presenting  a 
liturgical  aspect,  and  possessing  many  features  of 
originality  and  interest. 

Let  us  briefly  state  the  circumstances    under 


^(■P 


DIRECTORY  OF   WORSHIP  REVISED.  229 

wHch  this  attempt  was  made.  In  1786,  tlie  Synod 
of  New  York  and  PhiladelpHa  appointed  a  Com- 
mittee to  modify  and  arrange  the  book  of  govern- 
ment and  discipline,  and  adapt  it  to  the  use  of  the 
Church  under  the  new  civil  dispensation.^  Another 
committee  was  appointed  to  perform  a  similar  work 
in  respect  to  the  Directory  of  Worship  :  it  consisted 
of  the  Kev.  Drs.  John  Kodgers  and  MacWhorter, 
and  the  Eev.  Messrs.  Alexander  Miller  and  James 
Wilson.  The  same  individuals  were  directed  to 
print  the  draught  of  the  form  of  government  and 
disciphne.  The  whole  appeared  in  1787,  in  the 
shape  of  a  pamphlet  of  one  hundred  and  forty-three 
pages ;  of  which,  the  copy  we  have  consulted  is,  per- 
haps, the  only  one  extant.f 

In  this  document,  the  various  parts  of  public 
prayer,  instead  of  being  made  the  subject  of  direc- 
tions as  to  the  manner  of  conducting  them,  are  pro- 
vided for  in    liturgical    forms.      Such    was    the 

*  Hodge's  History  of  the  Pres.  ChurcJi  in  the  U.  S.,  part  ii., 
p.  498. 

f  A  Draught  of  the  Form  of  the  Government  and  Discipline 
[and  of  the  Directory  of  Worship]  of  the  Presbyterian  Church 
in  the  United  Slates  of  America.  New  York  :  Printed  by  S. 
and  J.  London,  No.  5  Water-street,  MDCCLXXXYII.  143 
pp.  8vo. 


230  EUTAXIA. 

arrangement  under  which  the  Committee  appointed 
to  revise  the  Directory,  returned  it  for  the  Synod's 
adoption.  They  judged,  that  for  the  ministrations 
of  the  Sanctuary,  it  were  better  to  provide  samples 
than  recipes:  specimens  of  what  these  services 
ought  to  be,  rather  than  descriptions  of  the  mode  of 
making  them.  • 

When  the  Directory,  thus  altered,  came  up  be- 
fore the  Synod  for  approval,  and  the  question  was 
raised,  whether  these  forms  should  stand  as  they 
appeared  on  the  draught — or  whether  the  several 
parts  and  subjects  of  prayer  should  be  stated  as 
formerly,  in  tliesi^  that  is,  in  a  doctrinal  form — a 
variety  of  opinions  were  expressed.  The  latter 
method  was  ultimately  carried  by  a  majority ;  but 
many,  among  whom  was  the  late  Dr.  Green,*  voted 
for  a  retention  of  the  forms ;  on  the  ground,  that  an 
exemplification  of  any  matter  of  instruction,  must 
be  considered  the  best  mode  of  making  it  intelli- 
gible and  plain.  Of  course,  the  idea  of  a  confine- 
ment to  forms,  was  entertained  by  no  one. 

These  proposed  changes  in  our  Book  of  "Wor- 
ship, as  they  did  not  prevail  at  the  time  of  their 
introduction,  being  rejected  by  a  majority  of  votes, 

*  Memoir  of  the  Rev.  Dr.  Green.  New  York,  R.  Carter  : 
pp.  182, 184 


41. 

DIRECTORY  OF  WORSHIP   REVISED.  231 

possess,  of  course,  no  antlioritative  value.  Yet  we 
cannot  regard  tliem  -svitlio-at  interest ;  for  they 
represent  the  views  of  some  of  the  leading  men  of 
the  Church  at  that  period,  and  furnish  an  exempli- 
fication of  the  manner  in  which,  according  to  their 
judgment,  the  Presbyterian  order  of  worship  may 
best  be  observed.  They  prove,  also,  that  by  the 
interpretation  of  competent  minds,  the  principles  of 
the  Church  do  not  conflict  with  the  discretionary 
use  of  liturgical  forms. 

The  preface  to  this  interesting  document  expresses 
*'  high  respect  for  the  other  Protestant  Churches  of 
this  country,  though  several  of  them  differ  from" 
our  cormnunion  "in  some  forms  of  government  and 
modes  of  worship;  particularly  for  the  regular 
Congregational  Churches  to  the  eastward ;  for  the 
Associate,  Low  Dutch,  and  German  Eeformed 
Churches;  and  for  the  Lutheran  and  Episcopal 
Churches.  With  any  of  the  above  denominations," 
it  continues,  "the  people  of  the  Presbyterian  Church 
are  recommended  to  worship  where  there  is  no 
regular  service  of  their  own." 

Such  courtesies  of  denominational  intercourse 
seem  to  have  been  quite  m  vogue  during  the  early 
years  of  our  national  existence.  Having  suffered 
in  common  the  evils  of  war  and  disorder,  "the  dif- 


232  EUTAXIA. 

ferent  religious  denominations  of  Christians,"  to  use 
tlie  language  of  tlie  Preface  to  the  Common  Prayer- 
Book,  "were  left  at  full  and  equal  liberty  to  model 
and  organize  their  respective  Churches,  and  forms 
of  worship  and  discipline,  in  such  manner  as  they 
might  judge  most  convenient  for  their  future  ]3ros- 
perity."  And  they  went  about  this  work  in  a  spirit 
of  kindliness  and  fraternity  towards  one  another. 
It  may  be  doubted  whether  time  and  growth  have 
improved  the  temper  of  ecclesiastical  bodies,  or  even 
maintained  as  liberal  and  conciliatory  a  spirit. 

The  Preface  goes  on  to  recommend  "greater 
regularity  in  reading  the  Scriptures  as  a  part  of 
pubhc  worship ;"  and  advises  as  "  decent,  and  not 
improper,  for  the  whole  congregation  to  stand  up 
during  the  reading  of  the  Scriptures ;  as  was  the 
usage  under  the  Old  Testament  dispensation,  and 
among  the  primitive  Christians." 

To  show  the  nature  of  the  forms  contained  in 
this  work,  we  shall  select  some  portions  of  them,  and 
begin  with  the 

SERVICE  FOR  THE   LORD'S  DAY  MORNINa. 

"After  the  congregation  is  assembled,  the  min- 
ister shall  begin  the  service  with  prayer,  to  the  fol- 
lowing purpose : 


DIRECTORY  OF  WORSHIP   REVISED.  233 

"  Holy,  lioly,  holy,  Lord  God  Almighty !  who 
art,  and  wast,  and  art  to  come.  We,  who  are  un- 
worthy of  the  least  of  all  thy  mercies,  humbly  pre- 
sent ourselves  in  thy  courts.  We  come  to  thee, 
our  Creator  and  Kedeemer,  with  homage,  adoration, 
and  praise.  Enable  us,  O  Lord!  by  thy  good 
Spirit,  to  attend  to  the  holy  duties  to  which  thou 
art  calling  us  at  this  time,  without  distraction  of 
mind,  and  with  reverence  and  godly  fear.  Admit 
us,  we  beseech  thee,  with  humble  boldness,  to  enter 
into  the  holiest,  by  the  blood  of  Jesus,  by  the  new 
and  living  way  which  he  hath  consecrated  for  us 
through  the  vail.  Instruct  us  from  thy  word. 
May  we  read  it  with  wise  and  understanding  hearts. 
Prepare  us  for  singing  thy  praises :  may  we  make 
melody  in  our  hearts,  and  offer  up  an  acceptable 
service.  Teach  us  to  pray;  inspire  us  with  a 
spirit  of  devotion ;  enable  us  to  exercise  faith  in  all 
the  parts  of  divine  worship.  And  let  all  be  done 
to  the  glory  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost ;  and  graciously  accept  us,  through 
Jesus  Christ  our  Lord.    Amen." 

This,  and  all  the  other  prayers  in  the  Directory, 
may  and  ought  to  be  varied,  according  to  the  vari- 
ety of  circumstances  which  may  occur,  agreeably  to 


234  EUTAXIA. 

the  %dews  and  judgment  of  every  minister.     Tlius 
the  spirit  of  prayer  will  be  encouraged,  and  the  '' 
undue  restraint  of  this  spirit,  which,  is  the  too  fre- 
quent effect  of  forms  of  jDr^yer,  will  be  guarded 
against. 

The  Prayer  before  Sermon  is  too  long  for  tran- 
scription in  this  place.  It  was  evidently  designed, 
rather  to  supj)ly  matter  of  selection  than  for  use  as 
a  whole. 

The  direction  at  the  close  reads  thus : 

*'  As  the  prayer  which  Cheist  taught  his  disciples, 
is  both  a  jDattern  for  prayer,  and  itself  a  most  com- 
prehensive prayer,  we  recommend  it  to  be  used  in 
the  prayers  of  the  Church ;  and  we  think  the  most 
proper  place  for  this  purpose  is,  either  at  the  con- 
clusion of  the  introductory  prayer,  or  at  the  end  of 
this."* 

Would  that  this  counsel  of  our  fathers  might  be 
heard  and  regarded  throughout  our  churches ! 
Then  should  we  not  listen  in  vain  from  year  to 
year  for  the  utterance  of  those  blessed  words  in  our 
pulpits,  which  in  the  closet  are  so  precious  to  every 
believer. 

*  This  paragraph  was  not  new  in  the  Draught  of  1787,  but 
was  taken,  word  for  word,  from  the  old  Directory.  For  what 
reason  it  came  to  be  omitted  in  our  present  formulary,  we 
cannot  conjecture. 


DIRECTORY   OF  WORSHIP   REVISED.  235 

ADMINISTRATIOIN"  OF  BAPTISM. 

We  pass  on  to  the  service  for  tlie  administration 
of  Baptism.  The  Invoctition  at  the  beginning  of  this 
service  reads  as  follows : 

"  Most  merciful  God  !  we  praj  for  thy  blessing 
upon  these  parents  and  their  child.  The  souls  of 
parents  and  of  children  are  thine  own.  Enable 
these  parents,  with  faith  and  love,  to  offer  up  their 
child  to  thee,  in  this  holy  ordinance  of  baptism. 
Sanctify  this  child  by  thy  grace.  May  his  original 
guilt  be  done  away,  through  the  blood  of  the  Lamb 
that  was  slain.  Wash  this  child  in  the  laver  of  re- 
generation. Ingraft  him  into  Christ,  and  make 
him  an  heir  of  glory.  Join  the  inward  baptism  of 
the  Spirit  with  the  outward  baptism  of  water. 
Graciously  bless  and  sanctify  this  holy  ordinance  to 
the  spiritual  benefit  of  this  child.  Eatify  in  heaven 
what  we  now  do  on  earth.  Hear  us,  0  our  God  ! 
accept  and  answer  us,  only  for  the  sake  of  our 
Divine  Eedeemer.     Amen. 

"  Then  the  minister,  either  taking  the  child  in  his 
arms,  or  leaving  it  in  the  arms  of  the  parent,  shall 
call  the  child  by  its  name,"  and  so  proceed  with  the 
rite  of  baptism. 

"  This  being  performed,  he  shall  pray  to  this  or 
the  like  purpose : 


286  ECTAXIA. 

"  O  TIlou  most  glorious,  condescending  and  gra* 
cions  God  !  Father,  Son,  and  Holy  Ghost :  We  give 
thee  hearty  thanks  for  the  covenant  of  thy  grace, 
and  for  all  the  institutions  of  thy  mercy.  Follow 
with  thy  blessing  this  holy  ordinance  of  baptism, 
which  has  now  been  administered  in  thy  name. 
Enable  these  parents  to  live  in  the  faithful  discharge 
of  every  Christian  duty  toward  this  child.  Eeceive 
him  into  thy  fatherly  care  and  protection.  May  he 
live  and  grow  up  before  thee,  and  do  worthily  in 
his  day  and  generation.  Sanctify  him  by  thy  Spirit ; 
uphold  him  by  thy  power.  May  he  prove  a  useful 
member  of  thy  Church  here,  and  be  kept  by  faith 
unto  salvation :  Through  Jesus  Cheist  our  Lord. 
Amen."' 

ADMINISTKATIOX  OF  THE  LOED'S   SUPPEE. 

Our  third  selection  shall  be  from  the  service  for 
the  ad  ministration  of  the  Loed's  Supper.  The 
prayer  before  the  distribution  of  the  elements  is  pre- 
faced thus : 

"Let  the  minister  take  a  portion  of  the  bread  in 
one  hand,  and  one  of  the  cups  in  the  other,  and  then 
pray  for  a  blessing,  to  this  or  the  like  effect : 

"  0  thou  Eternal  God  !  Father,  Son,  and  Holy 
Spirit :  We  adore  thee  as  the  fountain  of  being  and 


DIRECTORY  OF  WORSHIP   REVISED.  237 

blessedness.  We  praise  thee  that  thou  hast  formed 
a  Church  in  this  fallen  world ;  that  we  are  called  to 
be  members  of  it ;  and  that  thou  has  appointed  va- 
rious ordinances  to  be  observed  therein.  And  now, 
Lord  !  we  are  invited  to  come  and  eat  of  Wisdom's 
bread,  and  to  drink  of  the  wine  that  thou  hast 
mingled.  Cause  us  to  hunger  and  thirst  after 
righteousness,  that  we  may  be  filled.  Draw  us, 
and  we  will  run  after  thee.  Bring  us  unto  thy 
presence,  that  we  may  be  glad  and  rejoice  in  thee, 
and  remember  thy  love  more  than  wine. 

^'  Most  gracious  God  !  we  give  thee  glory  for  all 
the  purposes  of  thy  love  ;  for  the  mission,  sufferings 
and  death  of  Jesus  Christ  ;  in  whose  name  alone 
we  have  access  to  the  throne  of  thy  grace,  and  hope 
for  everlasting  life.  We  thank  thee  for  this  holy 
ordinance.  We  devoutly  pray  for  thy  blessing  upon 
us,  in  our  attendance  at  this  feast  of  love. 

''Bless,  O  Lord!  these  elements  of  bread  and 
wine.  May  we  receive  them  as  the  symbols  of  the 
broken  body  and  shed  blood  of  our  Lord  and  Sav- 
iour Jesus  Christ.  May  we  by  faith  eat  the  flesh 
and  drink  the  blood  of  the  Son  of  God.  Let  the 
cup  of  blessing  which  we  bless,  be  to  us  the  com- 
munion of  the  blood  of  Christ  ;   let  this  bread 


i^iit 


238  EUTAXIA. 

wliicli  we  break,  be  to  us  the  communion  of  tlie 
body  of  Christ. 

"  Most  merciful  Father !  keep  our  hearts  and 
minds  in  this  solemn  duty ;  and  preserve  us  from 
the  suggestions  of  the  evil  one.  May  our  souls  feel 
the  lively  exercise  of  every  grace.  Join  us  to  thee 
in  a  new  and  everlasting  covenant,  and  make  us 
one  spirit  with  thyself.  May  thy  continual  grace 
further  and  assist  us  in  the  performance  of  every 
duty  of  the  Christian  life.  Seal  unto  us  the  remis- 
sion of  all  our  sins,  the  gift  of  the  Holy  Ghost,  and 
the  promise  of  eternal  life. 

"  And  now  unto  him  that  is  able  to  keep  us  from 
falling,  and  to  present  us  faultless  before  the  pres- 
ence of  his  glory  with  exceeding  joy  :  To  the  only 
wise  God  our  Saviour,  be  glory  and  majesty,  do- 
minion and  power,  both  now  and  for  ever.    Amen." 

FORM  OF  ADMISSION  TO  THE   CHURCH. 

A  subject  in  which  our  present  directory  of  wor- 
ship leaves  much  to  be  desired,  is  the  "  Admission 
of  Persons  to  Sealing  Ordinances  of  the  Church." 
The  want  of  any  provision  for  that  service,  has  been 
generally  remedied  among  us  by  the  adoption  of 
voluntary  and  extraneous  forms,  such  as  are  in  use 
among  our  Congregational  brethren.      This  defi- 


DIEECTOKY  OF  WORSHIP  REVISED.  239 

ciency  the  Draught  of  1787  admirably  supplies.   We 
quote  it  at  some  length. 

The  Form  of  Admission  to  the  Church  is  intro- 
duced with  these  observations : 

"  Those  who  are  to  be  admitted  to  seahng  ordi- 
nances, shall  be  examined  as  to  their  knowledge 
and  belief  of  the  following  things : 

"  That  the  Scriptures  of  the  Old  and  Kew  Testa- 
ments are  the  word  of  God,  the  only  infallible  rule 
of  faith  and  practice. 

That  these  contain,  sufficiently  and  plainly,  every 
doctrine  needful  for  salvation. 

""  That  there  is  one  only  living  and  true  God, 
possessed  of  every  perfection  and  excellency :  Cre- 
ator, Preserver  and  Governor  of  the  universe. 

"  That  there  are  three  Persons  in  the  Godhead  : 
the  Father,  the  Son,  and  the  Holy  Spirit ;  and  that 
these  three  are  one. 

"  That  all  men  are  in  a  lost  estate,  and,  as  sinners, 
stand  justly  condemned  by  the  law  of  God,  and  are 
liable  to  his  wrath  and  curse. 

"  That  Jesus  Christ,  the  only  begotten  Son  of 
God,  who  is  God  and  man  in  one  Person,  came  into 
this  world  to  seek  and  to  save  them  that  are  lost. 

"  That  he  suffered  and  made  atonement  in  their 
room  and  stead. 


•'■  240  EUTAXIA. 

"  That  lie  died  for  their  offences,  and  rose  again 
for  their  justification.  „. 

"That  he  sitteth  at  the  right  hand  of  God  in 
heaven,  making  continual  intercession  for  them. 

"  That  the  enlightening  and  sanctifying  influences 
of  the  Holy  Ghost  are  absolutely  necessary  to  lead 
us  into  the  saving  understanding  of  the  Sacred 
Scriptures ;  to  renew  the  heart ;  and  to  enable  a 
Christian  to  live  godly  in  the  world.  And  that 
watchfulness  over  the  life,  holy  meditation,  a  con- 
scientious attendance  upon  public,  private  and  se- 
cret worship ;  together  with  the  steady  practice  of 
righteousness,  truth,  sincerity  and  charity  toward 
men ;  and  of  sobriety,  chastity  and  temperance  to- 
}fk  ward  ourselves:    are   the  indispensable   duties  of 

every  Christian. 

"  When  the  knowledge  of  those  who  are  to  be 
admitted  to  sealing  ordinances,  is  judged  to  be  satis- 
factory, and  nothing  appears  in  their  life  and  con- 
versation to  hinder  their  admission,  the  minister 
shall,  either  in  private,  or  in  the  presence  of  the  Ses- 
sion, or  in  the  presence  of  the  congregation,  as  shall 
be  most  expedient,  ask  the  profession  of  their  faith, 
in  the  following  or  like  manner  : 

"  Do  you  believe  Jesus  Cheist  to  be  the  Son  of 
God  ?    Do  you  assent  to  the  covenant  of  grace,  and 


DIKECTOKY  OF  WORSHIP  REVISED.  241 

acknowledge  tlic  obligation  of  your  baptismal  en- 
gagements? Do  you  take  God,  the  Father,  Son, 
and  Holy  Ghost,  to  be  your  God?  Do  you  re- 
nounce your  former  sins  ?  And  do  you  promise, 
through  grace,  to  live  in  the  diligent  practice  of  all 
the  duties  required  in  the  Gospel  ? 

"It  is  not  improper  that  this  be  accompanied 
with  suitable  exhortation  and  prayer.  And  the 
persons  so  professing  their  faith  are,  immediately 
thereupon,  entitled  to  sealing  ordinances. 

"  Unbaptized  persons  are  not  members  of  the 
visible  Church — they  are  not  Christians  :  Therefore, 
when  they  offer  themselves,  they  are  to  be  con- 
sidered as  candidates  for  admission  into  the  Church, 
and  are  to  be  taught  the  doctrines  of  the  Gospel  as 
above  directed. 

"  When  their  knowledge  shall  be  deemed  satis- 
factory, and  nothing  appears  in  their  life  against 
their  admission,  it  is  most  expedient,  in  ordinary 
cases,  that  they  should  pubhcly  profess  their  faith, 
in  the  presence  of  the  congregation  [in  the  same 
or  like  manner  as  directed  above  in  the  admission 
of  young  Christians  to  sealing  ordinances]  :  after 
which  they  ought  to  be  immediately  baptized,  and 
admitted  to  all  the  privileges  of  the  Church." 
11 


242  EUTAXIA. 

MAEEIAGE   SERVICE. 

We  close  tliese  quotations  with  the  two  prayers 
of  the  Marriage  Service,  which  in  other  respects  is 
similar  to  that  of  our  Directory.  The  Invocation 
reads  as  follows : 

"  Most  holy  and  gracious  God  [  Maker  of  our 
bodies,  and  Father  of  our  spirits :  We  praise  thee 
that  thou  hast  made  us  rational  creatures,  capable 
of  enjoying  the  various  blessings  of  the  social  hfe. 
We  thank  thee  for  the  Institution  of  Marriage ;  and 
that  thou  hast  made  it  honorable  in  all.  Be  pleased 
to  bless  these  persons  who  are  about  to  be  joined  in 
this  holy  relation.  May  they,  being  united  to  each 
other  in  the  marriage  covenant^  be  united  to  the 
Lord  Jesus,  in  that  covenant  which  is  ordered  in 
all  things  and  sure.  Enable  them  to  enter  on  this 
important  relation  in  the  fear  of  the  Lord  ;  having 
abundant  cause  to  rejoice  in  that  providence  which 
hath  formed  it  between  them.  We  pray  for  thy 
gracious  presence  with  us  ;  the  pardon  of  our  sins  ; 
and  the  acceptance  of  our  persons  and  our  services : 
For  the  sake  of  Jesus  Christ  thy  Son,  our  only 
Lord  and  Saviour.    Amen." 


^ 

♦  ^3^ 


DIRECTORY  OF  WORSHIP  REVISED.  243 

•  The  concluding  prayer  reads  thus : 
"  Most  merciful  God  !  in  whom  all  the  families 
of  the  earth  are  blessed  :  We  pray  for  thy  favor  to 
descend  on  these  persons,  whom  now,  in  thy  holy 
providence,  thou  hast  brought  into  the  marriage  re- 
lation. Bless  them  with  all  spiritual  and  temporal 
benedictions.  May  they  dwell  together  in  love,  as 
joint  heirs  of  the  grace  of  life,  that  their  prayers  be 
not  hindered.  To  thine  indulgent  providence,  0 
Lord  1  we  commit  them,  beseeching  thee  that  good- 
ness and  mercy  may  follow  them  all  the  days  of 
their  life.  We  thank  thee  for  this  jojrful  occasion ; 
and  that  the  voice  of  the  bridegroom  and  of  the 
bride  is  still  heard  in  the  land.  May  we  rejoice  in 
thy  fear.  Keep  us  from  sin.  Pardon  all  our  trans- 
gressions. Help  us  to  live  faithful  to  the  duties  of 
our  various  relations.  Guide  us  by  thy  counsel 
through  this  world :  and  afterwards  receive  us  to 
glory.  And  now  unto  the  Father,  and  the  Son,  and 
the  Holy  Ghost,  be  ascribed  endless  praises.  Amen." 

Such  was  the  character  of  the  liturgical  prepara- 
tion submitted  to  the  Synod  of  1787;  as  a  substitute 
for  the  Directory  of  Worship.  Its  rejection  does 
not  seem  to  have  been  based  upon  the  ground  of  its 
liturgical  form,  as  foreign  to  the  spirit  of  the  Church ; 


w 


244  EUTAXIA. 

but  proceeded,  we  may  suppose,  from  an  unwilling- 
ness to  alter  to  such  an  extent  any  of  the  ex- 
isting standards,  which  were  only  modified  so  far 
as  the  conditions  of  the  times  demanded.  It  does 
not  appear  that  any  discussion  took  place  on  the 
subject.  It  was  dropped  ;  and  the  previous  method 
of  providing  for  religious  worship  was  recurred  to. 
The  bearing  of  these  facts  uj)on  the  lawfulness 
of  a  discretionary  use  of  liturgies  in  the  Presbyte- 
rian Church,  will  hardly  require  indication.  The 
men  who  composed  these  forms  of  worship  for  the 
edification  of  the  Church,  were  probably  imac- 
quainted  with  what  had  been  done  ages  before  in  the 
same  direction.  The  Liturgies  of  Calvin  and  Knox 
had  remained  unknown  for  a  century  and  more, 
beyond  the  range,  jDcrhaps,  of  occasional  antiquar- 
ian researches.  It  was  therefore  no  imitation  of 
obsolete  customs,  that  prompted  our  American  Di- 
vines in  drawing  up  this  formulary  ;  but  a  wise  and 
judicious  interpretation  of  the  laws  and  the  spirit 
of  Presbyterianism  itself. 


j^ 


•% 


XIV. 

CONCLUSION. 

"  It  is  not,  surely,  because  we  think  that  prayers  are  nowhere  to  be  had  but 
at  Eome  ?  That  were  a  foul  scorn  and  indignity  cast  upon  all  the  Eeformed 
Churches  and  our  own: — If  we  Imagine  that  all  the  godly  ministers  of  England 
are  not  able  to  new  mould  a  better  and  more  pious  Liturgy  than  this,  which 
was  conceived  and  infanted  by  an  idolatrous  mother."— Milton. 

The  facts  elicited  in  the  course  of  tliese  inqui- 
ries will,  we  appreliend,  readily  satisfy  any  mind, 
tliat  our  Churcli  possesses  a  devotional  literature  of 
lier  own,  rich  and  copious. 

What  practical  suggestions  may  arise  from  the 
review  here  taken,  need  not  now  be  stated  at  any 
great  length.  They  are  such  as  will  enter  largely 
into  the  discussion  of  the  whole  subject  of  public 
worship,  a  discussion  which  is  already  commencing, 
and  for  which  the  times  are  ripe. 

It  is  widely  becoming  manifest  to  our  Churches, 
that  comehness  and  decorum  in  the  house  of  God, 
are  not  less  worthy  to  be  sought,  than  in  the  habita 


246  EUTAXIA. 

tions  of  men ;  that  a  reverent  approacli  to  tlie  Di- 
vine Majesty,  and  a  careful  clioice  of  language  in 
addressing  the  throne  of  grace,  are  proper  matters 
of  study  ;  and  may  command  at  least  the  same  so- 
licitude that  might  be  given  to  the  forms  of  expres- 
sion emj)loyed  in  addressing  the  great  and  honoured 
among  men.  ^-y^ 

The  experiment  of  that  mode  of  dealing  with  the 
subject  of  Public  "Worship,  by  which  every  thing 
is  left  to  the  unaided  individuality  of  the  minister, 
has  been  fully  tried.  For  nearly  two  centuries,  in 
the  face  of  all  historic  precedent,  at  variance  with 
all  other  denominations  of  Christians,  and  in  conflict 
with  their  own  earlier  principles  and  practice,  the 
Calvinistic  Churches  of  Great  Britain  and  the  Unit- 
ed States  have  faithfully  adhered  to  this  method, 
unknown  in  ecclesiastical  experience  before  the  sit- 
tings of  the  Westminster  Assembly.  We  believe 
that  the  times  are  drawing  near,  when  by  general 
attestation  that  method  will  be  pronounced  defect- 
ive. 

No  candid  person,  familiar  with  the  actual  condi- 
tion of  our  churches,  can  refuse  to  confront  this 
fact :  That  by  so  much  as  the  Pubhc  Worship  of 
God  may  be  rendered  attractive  ;  may  awaken  in- 
terest, and  excite  and  sustain  devotional  feehng ; 


CONCLUSION.  247 

bj  so  much  have  we  lost  power  and  influence  as  a 
Church.  We  conceive  it  to  be  plain  beyond  denial, 
that  while  the  earnest  and  practical  piety  of  its 
members,  the  learning,  ability,  and  fidelity  of  its 
clergy,  obtain  for  Presbyterianism  a  commanding 
position  of  respect  and  influence  :  the  effect  of  its 
external  modes  of  worship,  as  at  present  generally 
conducted,  is  rather  to  imjoair  than  to  augment  the 
force  of  these  advantages.  Evidently,  the  young 
are  not  drawn  into  our  congregations  by  any  beauty 
or  impressiveness  of  our  services ;  their  attachment 
is  not  won  and  strengthened  by  interest  in  the  de- 
votional exercises  of  the  sanctuary.  In  a  word,  it  is 
nothing  else  than  the  power  of  preaching  that  brings 
men  and  holds  them  to  the  bosom  of  our  Church. 

Would  we  exchange  this  state  of  things  for  its 
reverse  ?  Would  we  relinquish  the  spirit  for  the 
form ;  and  choose  instead  of  an  active  and  living 
membership,  and  an  able  and  faithftd  clergy,  with 
all  external  irregularities  and  imperfections,  the 
beautiful  but  soulless  corpse  of  formalism  ?  As- 
suredly, no !  Yet  this  consideration  does  not  re- 
concile us  to  existing  defects,  nor  to  the  retention  of 
them  when  fairly  experienced  and  palpably  exposed. 
The  fact  that  they  arc  comparatively  unessential, 


248  EUTAXIA. 

and  merely  superficial,  augments  the  urgency  of  an 
immediate  redress. 

As  we  started,  however,  upon  a  discussion  purely 
historical,  so  we  limit  our  conclusions  to  the  results 
of  these  inquuies.  Example,  we  have  seen,  abun- 
dantly warrants  the  use  of  liturgical  forms  in  the 
Presbyterian  Church.  History  gives  forth  but  one 
utterance  on  the  subject.  Wherever  Protestant 
Communions  have  been  established,  the  institution 
of  worship  has  been  secured  by  formularies,  in 
whose  production  the  most  able  minds  to  be  enlist- 
ed have  been  employed. 

The  Calvinistic  Churches  constitute  no  excep- 
tion to  this  general  rule.  Those  primitive  Christians 
of  the  Alj)ine  Yalleys,  the  Waldenses,  from  time 
immemorial  possessed  and  used  a  liturgical  form. 
The -Genevan  Church  was  early,  favored  with  a  cor- 
rect and  well  conceived  order  of  worship  ;  and  that 
order  was  adopted  in  succession  by  all  the  national 
Presbyterian  Churches  of  kindred  faith  and  disci- 
pline. Prance,  Scotland,  Switzerland,  Holland, 
Hungary,*  Western  Germany,  almost  at  the  same 

*  Ebeard,  whose  statements  are  generally  so  reliable,  ignores 
entirely  the  existence  of  a  Liturgy  in  the  Hungarian  Church  ;  as 
indeed  he  seems  quite  unacquainted  with  that  of  Scotland.  But 
the  historian  Lampe  speaks  distinctly  of  such  a  ritual  in  use 


CONCLUSION.  249 

period,  embraced  tliis  mode  of  worsliijD.  It  was 
long  before  even  tlie  Independents  of  England  re- 
linquislied  its  use.  To  this  day,  Great  Britain  and 
America  offer  the  sole  instances  of  Calvinistic 
Cliurclies  without  a  Liturgy. 

But  we  shall  doubtless  be  called  upon  to  ac- 
count for  the  total  abandonment  of  these  forms  in 
Scotland,  where  they  were  established  at  so  early  a 
period,  and  sanctioned  by  repeated  ecclesiastical  en- 
actments. If  truly  consonant  with  our  system  of 
faith  and  practice,  why  has  the  liturgical  element  so 
utterly  disappeared  ;  leaving  only  a  violent  hostility 
to  everything  that  savors  of  a  liturgical  nature  ? 
The  feeling  which  has  long  23revailed  in  Scotland 
on  this  subject,  though  now  happily  softening,  is 
evidently  the  traditional  consequence  of  events  long 

among  the  Hungarian  Churclies  of  the  Eeformed  or  Calvinistic 
order  ;  and  quotes  largely  from  a  "  Liturgy  of  the  Lord's  Sup- 
per" published  at  Saros-Patak  in  1658.  He  gives  a  full  descrip- 
tion of  the  mode  of  celebrating  the  Communion ;  which  seems 
to  have  closely  resembled  that  of  the  Strasburgh  Church.  The 
order  is  as  follows  :  1.  Exhortation.  2.  Confession  of  Sins.  3. 
The  Creed.  4.  Absolution.  5.  Singing  of  a  Psalm.  6.  Re- 
cital of  the  words  of  the  Institution.  7.  Participation,  during 
which  Psalms  are  sung.  8.  Closing  Address.  9.  Thanksgiving, 
and  Benediction. — Lampe,  Hist.  Eccles.  Hungar.,  app. 
11* 


250  *  EUTAXIA. 

past;  but  vividly  remembered  by  tbe  popular  mind. 
"  It  has  arisen,"  says  a  Scottish,  writer,  "  out  of  the 
fearful  evils  and  abuses  flowing  from  the  shameless 
and  idolatrous  forms  of  Popery,  mumbled  over  by 
a  lazy  and  corrupt  priesthood,  without  feeling,  and 
almost  without  decency ;  succeeded  by  the  cruel  and 
insane  attempts  to  force  upon  a  reluctant  people 
forms  containing  sentiments  and  rites  which  they 
abhorred."*  "  This  morbid  terror  for  everything 
approaching  to  form,"  says  another,  "  grew  partly 
out  of  the  unjustifiable  efforts  of  Laud  and  his  mas- 
ter to  force  a  justly  obnoxious  Liturgy  on  a  free 
people."'!'  The  feeling  is  undoubtedly  beginning  to 
give  way  to  a  more  enlightened  and  Christian  appre" 
elation  of  the  intrinsic  merits  of  the  question,  view- 
ed apart  from  prejudices  which  ought  long  since  to 
have  been  buried  and  forgotten. 

We  have  been  led  to  regard  it  as  in  some  sense  a 
providential  indication,  that  while  completing  these 
sketches  and  studies,  which  have  occupied  the  lei" 
sure  moments  of  a  succession  of  years,  we  have  seen 

*  The  Editor  of  the  volume  entitled  "  Family  Worship ;  a 
Series  of  Prayers,  by  180  Clergymen  of  the  Church  of  Scotland." 
Glasgow,  1841,  preface,  p.  v. 

f  From  an  article  on  John  Knox's  Liturgy,  in  the  Edinburgh 
Review,  April,  1852. 


CONCLUSION.  251 

springing  up  in  various  quarters  tlie  first  signs  of 
interest  respecting  a  matter  so  long  and  so  utterly 
neglected.  Eeligious  journals,  whose  indignant 
frown  would  a  few  months  since  have  repelled  the 
mooting  of  certain  questions,  are  now  engaged  in 
their  serious  and  attentive  consideration.  Ecclesias- 
tical bodies  in  correspondence  with  our  own,  have 
begun  to  take  action  upon  the  revival  of  their  an- 
cient forms  of  worship,  hitherto  regarded  with  in- 
difference.*      Prominent   divines    are   expressing, 

*  We  allude  to  the  Dutch  and  German  Eeformed  Churches  ; 
both  of  them  Calvinistic  as  respects  their  doctrine,  and  Presby- 
terian in  order  and  discipline. 

"VVe  may  add,  that  the  Presbyterian  Church  of  Scotland  took 
a  step  in  this  direction,  when  in  1849  the  General  Assembly  ap- 
pointed a  Committee  to  prepare  a  Book  of  Devotion,  with  a 
series  of  Scriptural  lessons,  for  the  use  of  colonists  and  seamen. 
This  is  certainly  an  important  measure ;  and  we  may  add  a 
doubt,  whether  our  own  Assembly  might  not  with  even  greater 
propriety  order  the  preparation  of  such  a  manual.  Few  of  us 
have  been  aware  of  the  loss  already  resulting  from  the  want  of 
a  formulary  of  this  kind,  suitable  for  use  in  the  army  and  navy 
of  the  United  States.  We  have  heard  the  remark  from  a  Pres- 
byterian layman  who  stands  high  in  the  political  world,  that  this 
deficiency  is  contributing  to  the  rapid  spread  of  Episcopalian  ism 
among  the  officers  and  men  of  both  army  and  navy  ;  so  much  so 
that  the  day  may  be  looked  for  when  that  denomination  will  em- 
brace the  entire  military  force  of  our  country. 


252  EUTAXIA. 

tliougli  privately  and  cautiously,  views  wliicli  as  yet 
they  do  not  venture  to  carry  into  practice. 

We  cannot  refer  tliese  facts  to  a  growth  of  for- 
malism. Those  who  take  ground  against  us^  will 
undoubtedly  find  it  their  easiest  method  to  dispose 
of  the  subject  by  such  a  reference.  But  so  far  as 
we  can  trace  the  desire  now  manifesting  itself  for  a 
more  decent  celebration  of  the  rites  and  ordinances 
of  religion,  it  proceeds  from  an  honest  and  well- 
founded  conviction,  that  in  departing  from  the  early 
practice  of  our  Church,  we  have  greatly  lost  sight 
of  the  correct  principles  and  the  proper  ends  of  re- 
ligious worshijD  ;  and  thus  have  failed  to  do  a  great 
work  for  the  honor  of  God  and  the  edification  of 
his  people. 

*'  There  is,  in  this  country,"  says  a  Scottish  au- 
thor already  quoted,  "  what  we  cannot  but  consider 
a  very  unreasonable  prejudice  against  the  use  of 
forms  in  all  circumstances.  Yet  it  is  a  well-known 
fact  that  our  early  Eeformers  prepared  and  used 
forms  in  the  worship  of  God.  ^  -^  *  "We  need  not 
refer  to  the  form  left  us  by  our  Lord  as  an  example 
of  such  a  practice ;  where  his  disciples  were  taught 
to  "  say'"'  the  same  words.  Indeed,  what  are  all  the 
passages  of  Scripture  usually  adopted  in  extempore 


% 


CONCLUSION.  253 

prayer  ?     Wliat  are  the  Apostolic  Benedictions,  but 
forms  of  prayer  ?"* 

Such  language,  from  such  a  source,  indicates 
surely  the  commencement  of  a  more  enhghtened  feel- 
ing on  the  subject  in  the  Church  of  Scotland.  Of 
this,  indeed,  we  have  elsewhere  sufficient  evidence. 
The  translators  of  Calvin's  works,  now  in  course  of 
publication  at  Edinburgh,  introduce  the  Liturgy  of 
that  Eeformer  as  '^  possessing  a  considerable  degree 
of  interest ;  both  as  exhibiting  the  Form  of  Church 
Service  which^  under  his  auspices,  was  adopted  at 
Geneva,  and  also  as  containing  at  least  the  germ  of 
what  still  appears  to  some  a  very  important  desidera- 
tum— a  regular  Form  of  Public  Worship:*,  with  such 
a  degree  of  latitude  in  the  use  of  it  as  leaves  full 
scojDC  for  ministerial  freedom. "f 

To  the  same  effect  is  the  opinion  expressed  by  a 
prominent  lay-member  of  the  Scottish  Church,  the 
present  Duke  of  Argyle.  Attributing  the  alienation 
of  so  many  of  the  leading  families  of  Scotland  from 
her  Church,  he  does  not  hesitate  to  say  :  "  A  partial 
use  of  liturgical  forms  of  prayer,  to  which  the  first 
Scottish  Eeformers  had  no  objection,  and  which  the 
legislative  institutions  of  Presbytery  entitle  it  to 

*  Family  Worship  of  the  Church  of  Scotland,  preface,  p.  v. 
t  Cal\in's  Tracts,  Edinburgh,  1849  ;  preface,  p.  xiv. 


254  EUTAXIA. 

adopt  at  any  moment,  woiild  alone,  I  tliink,  have 
been  of  immense  value  in  engaging  the  affections, 
and  preventing  the  straying  of  its  members."* 

The  views  of  the  Eev.  Dr.  Gumming,  the  distin- 
guished minister  of  the  Scottish  Church  in  London, 
are  well  known.  "  For  the  great  mass  of  the  cler- 
gy," he  says,  "  I  believe  that  the  partial  use  of  a 
form  of  prayer  would  be  truly  valuable."  And 
again :  "  I  believe  that  the  resumption — ^if  the  word 
may  be  used  of  that  which  is  not  rescinded — of  the 
Liturgy  I  now  edit,  by  the  Church  of  Scotland,  and 
by  authority  of  the  Ecclesiastical  Courts,  would  be 
attended  with  great  good.  It  could  by  no  possibility 
do  mischief  Even  if  it  should  not  find  its  way  to 
the  approval  and  adoption  of  those  who  are  more 
prominent  in  character  and  powerful  in  influence, 
m  the  Greneral  Assembly  of  the  Scottish  Church,  it 
may  be  of  great  service  as  a  model  of  spiritual, 
scriptural,  and  truly  solemn  Church  Service  for 
every  clergyman."f 

An  able  article  in  the  Edinburgh  Eeview,  for 
April,  1852,  concludes  an  examination  of  the  Lit- 
urgies of  the  EeformerS;  with  the  following  remarks : 

^  John  Knox's  Liturgy,  ^'c,  Edinburgh  Eeview,  April,  1852. 
t  Preface  to  an  edition  of  Knox's  Liturgy,  London,  1840,  pp. 
vii.,  ix. 


CONCLUSION.  255 

''  Of  the  opinions  of  individuals,  so  long  as  tliosc 
opinions  are  not  publicly  expressed,  we  are  not  en- 
titled publicly  to  speak :  but  thus  much  we  may 
say,  that  we  have  good  grounds  for  thinking  that 
the  views  which  we  have  propounded  are  neither 
new  nor  strange,  to  many  of  the  more  liberal,  and 
some  of  the  most  influential  ministers  of  the  Church 
of  Scotland.  Dr.  Gumming  fired  no  random  shot 
when  he  said,  in  speaking  of  the  combination  of 
formal  and  extempore  prayer  in  Knox's  Liturgy, 
"  This  arrangement  would  have  conciliated  the 
great  bulk  of  the  Scottish  clergy  in  the  seventeenth 
century,  and  I  believe  luould  he  generally  acceptable 
in  the  nineteenth^  K  the  clergy  and  people  of  Scot- 
land could  once  be  satisfied  (and  we  see  no  reason 
why  they  should  not)  that  formal  prayer  would 
never  be  allowed  to  transgress  the  limits  which  Cole- 
ridge has  assigned  to  ceremonies  generally,  viz. :  of 
"  pure  glass  to  see  heaven  through,  not  dyed  in  the 
gorgeous  crimsons  and  purple,  blue  and  green  of 
the  drapery  of  saints  and  sp^intesses,  then  we  believe 
it  might  be  re-introduced,  mth  an  universality  of 
consent,  that  would  silence  the  tongue  of  even 
Jenny  Geddes  herself."^ 

We  look  for  no  ecclesiastical  enactments  in  Amer- 

*  John  Knox's  Liturgy,  Edinburgh  Keview,  April,  1852. 


256  EUTAXIA.   ' 

ica,  to  bring  about  the  desired  improvement  in  our 
forms  of  public  Avorsliip.  But  there  are  certain 
measures  which  in  strict  conformity  mth  existing 
laws,  and  in  the  faithful  following  out  of  acknowl- 
edged principles,  we  may  hope  to  see  widely  adopt- 
ed toward  this  end.  These  measures  we  shall  class- 
ify under  two  heads, — immediate  and  ultimate. 

Of  immediate  practicability,  and  of  primary  im- 
portance, are  :  "First,  the  resumed  use  of  those  an- 
cient, Scriptural,  and  Apostolic  Elements  of  Wor- 
ship ;  those  forms  which  as  much  belong  to  our  ser- 
vice as  the  Benediction  with  which  it  closes ;  forms 
which  not  withou.t  intent  are  appended  to  our  au- 
thorized standards,*  as  they  are  also  enjoined  upon 
our  children  for  frequent  rehearsal  :f  we  speak  of 
the  Lokd's  Peayee,  the  Ten  Commandments,  and 
the  Apostles'  Ceeed.  It  is  no  slight  error  of  our 
churches  to  have  abandoned  so  generally  these 
forms,  the  basis  of  our  denominational  order  of  wor- 
ship4    As  there  can  be  no  question  of  the  proprie- 

^  Constitution  of  the  Presbyterian  Church  in  the  United  States, 
pp.  397-9  ;  after  the  Shorter  Catechism. 

f  Directory  for  Worship,  c.  ix. 

X  This  is  more  true  of  our  own  country  than  of  Scotland  ; 
where  we  are  told  it  is  not  uncommon  to  hear  the  Decalogue 
and  the  Lord's  Prayer  repeated  in  divine  service. 


CONCLUSION.  257 

tj,  so  -we  have  little  doubt  as  to  tlie  possibility  of  at 
once  recurring  to  their  use.* 

The  second  step  which  we  regard  as  practicable 
and  important  at  the  present  moment,  is  the  regular 
and  continuous  reading  of  Holy  Scripture,  at  every 
religious  service,  and  in  sufficient  portions.  The 
prevailing  neglect  of  this  part  of  divine  worship,  it 
is  difficult  to  account  for ;  especially  when  taking 
into  view  the  repeated  and  distinct  injunctions  of 
our  Church  on  the  subject. f     There  are  doubtless 

*  The  proper  location  of  these  forms  in  our  se'ryice  for  the 
Morning-  of  the  Lokd's  Day,  is  :  The  Lord's  Prayer,  at  the  close 
of  the  first  Prayer,  or  Invocation.  The  Ten  Commandments, 
after  the  Invocation  and  Lord's  Prayer.  The  Creed,  at  the  end 
of  the  second  or  '*  long  prayer ;"  prefaced  with  a  short  petition, 
like  that  on  p.  41,  or  p.  69.  It  will  be  observed  that  in  the  Cal- 
vinistic  worship,  the  Creed  is  generally  used  as, a  prayer. 

f  The  First  Book  of  Discipline  of  the  Church  of  Scotland, 
Anno  1560,  speaks  thus  :  "  We  think  it  most  expedient  that 
the  Scripture  be  read  in  order  ;  that  is,  that  some  one  Book  of 
the  Old  and  New  Testament  be  begun  and  orderly  read  to  the 
end.  For  this  skipping  and  divagation  from  place  to  place  of 
Scripture,  be  it  in  reading,  or  be  it  in  preaching,  we  judge  not 
so  profitable  to  edify  the  Kirk,  as  the  continual  following  of  one 
text."     C.  xi.  DuNLOP's  Conf.,  ii.  585. 

The  Directory  for  Public  Worship,  adopted  by  the  Church 
of  Scotland  in  1645,  orders  :  "  How  large  a  portion  shall  be 
read  at  once,  is  left  to  the  wisdom  of  the  minister ;  but  it  is  con- 


258  EUTAXIA. 

some  ministers  wlio  liabituallj  read  one  portion  of 
Scripture  at  eacli  service  ;  and  perhaps  a  few  who 
adhere  to  the  ancient  rule  of  reading  two  selections, 
one  from  each  Testament.  But  this  is  rare;  and 
very  commonly  the  duty  is  altogether  omitted  in 
the  second  or  afternoon  service.  This  fact  is  deep- 
ly to  be  deplored.  The  reading  of  ScrijDture  is  a 
constituent  part  of  Divine  Avorship.  In  the  Temple 
and  Synagogue  it  occupied  a  very  considerable 

venient  that  ordinarily  one  chapter  of  each  Testament  be  read 
at  every  meeting  ;  and  sometimes  more,  when  the  chapters  ba 
short,  or  the  coherence  of  matter  requireth  it.  It  is  requisite  that 
all  the  canonical  books  be  read  over  in  order,  that  the  people 
may  be  better  acquainted  with  the  whole  body  of  the  Scriptures  ; 
and,  ordinarily,  where  the  reading  in  either  Testament  endeth  on 
one  Loed's  day,  it  is  to  begin  the  next."  Of  Public  Reading  of 
the  Holy  Scrijjtures. 

The  American  revision  of  the  Directory  modifies  considerably 
the  force  of  this  regulation,  Long  neglect  of  the  practice  pre- 
scribed, led  doubtless  to  this  change  in  the  letter  of  the  law. 
Thus  reads  the  American  Directory  :  "  The  Holy  Scriptures 
of  the  Old  and  New  Testaments,  shall  be  publicly  read,  from 
the  most  approved  translation,  in  the  vulgar  tongue,  that  all 
may  hear  and  understand.  How  large  a  portion  shall  be  read 
at  once,  is  left  to  the  discretion  of  every  minister  ;  however,  in 
each  service,  he  ought  to  read,  at  least,  one  chapter ;  and  more, 
when  the  chapters  are  short,  or  the  connection  requires  it." — 
C.  iii. 


CONCLUSION.  259 


.^^_  f. 


place.  All  Christian  CliurclieSj  primitive  and  de- 
generate, have  been  unanimous  in  this  custom. 
There  can  be  no  justification  of  its  neglect ;  which 
has  risen  purely  out  of  that  strange  disposition  to 
slight  whatever  is  regular  and  prescriptive  in  the 
rites  of  religion  ;  a  radicalism  that  has  destroyed  the 
beauty  of  our  Sanctuaries,  and  that  finds  no  defence 
save  in  an  invincible  prejudice.* 

A  third  measure  proposed  is  a  more  strict  ad- 
herence to  the  prescribed  order  of  the  Directory  of 
Worship.  The  topics  of  prayer  and  their  success- 
ion, arc  clearly  laid  down  in  that  formulary.  "With- 
out supplying  the  need  of  a  liturgy^  it  was  designed 
to  prevent  irregularity,  and  to  secure  uniformity  in 
the  performance  of  public  prayer.  The  rigid  ob- 
servance of  that  order,  is  incumbent  upon  every 
minister  who  officiates  in  the  Presbyterian  Church. 
Such  an  observance  would  at  least  remove  the  more 
glaring  objections  to  unwritten  prayer;  wandering 

*  This  unreasoning  and  unreasonable  ultraism,  which  in  Zurich 
of  old  excluded  the  use  of  vocal  music,  in  Scotland  now  opposes 
the  use  of  organs  and  the  reading  of  sermons,  and  in  our  own 
country  oljjects  to  the  wearing  of  the  gown.  Yet  in  Scotland 
and  in  Zurich  the  gown  has  always  been  worn,  and  in  America 
the  organ  is  used,  and  sermons  are  read  without  exciting  dis- 
pleasure. 


260  EUTAXIA. 

and  diffuseness  in  some  portions,  and  in  others  the 
total  omission  of  imjoortant  topics.^ 

In  addition  to  these  measures,  there  are  others  which 
we  hope  to  see  ultimately  prevail.  "We  look  for  the 
time  when  our  congregations  shall  take  part  in  the 
public  prayers  of  the  Church,  by  an  audible  Amen 
at  the  close  of  each  prayer ;  and  by  the  recital  of 
the  Lokd's  Prayer  and  the  Creed,  after  the  minister. 
We  hope,  also,  to  see  the  want  of  a  formulary  of 
Public  Prayer  and  the  administration  of  ordinances 
supplied,  by  a  compilation  of  the  best  forms  of  de- 
votion which  have  been  used  in  our  Church  and  in 
other  Churches ;  furnishing  sufficient  variety  for  vol- 
untary selection.  This  should  not  be  the  work  of 
a  single  individual,  nor  can  it  be  well  accomplished 
within  a  short  term  of  years.  The  endeavors  of  all 
who  are  favorable  to  such  a  production,  should  be 
combined ;  and  the  general  wants  of  our  clergy 
should  be  consulted.  And  while  we  have  little  ex- 
pectation that  such  a  formulary,  however  perfect, 
will  ever  be  adopted  as  a  standard  of  the  Church, 
we  see  not  why  at  some  fature  period  it  may  not 
be  recognized  and  sanctioned  as  a  lawful  aid  to 
those  who  may  desu^e  its  use. 

*  Such  as  intercession  for  rulers  and  magistrates  ;  a  duty  most 
clearly  enjoined  by  Scripture,  which,  nevertheless,  is  very  gener- 
ally neglected  among  us  at  the  present  day. 


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